Aṅguttaranikāya: Numbered Collection 1

Translated for SuttaCentral by Sujato Bhikkhu

The “Numbered” or “Numerical” Discourses are usually known as Aṅguttara Nikāya in Pali, abbreviated AN. However, the Pali tradition also knows the form Ekottara (“one-up” or “incremental”), and this is the form usually found in the northern collections. These collections organize texts in numbered sets, from one to eleven. Compared to the other nikāyas, they are more oriented to the lay community. The Ekottarikāgama (EA) in Chinese is a highly unusual text, which features a range of variations within itself when it comes even to basic doctrines. It shares considerably less in common with the Pali Aṅguttara than the other collections do with their counterparts. In addition, there is a partial Ekottarikāgama in Chinese, as well as a variety of individual discourses and fragments in Chinese and Sanskrit.

This EBook was automatically generated by suttacentral.net

Guide

Aṅguttaranikāya

Ekakanipāta

Cittapariyādāna Vagga

Cittapariyādāna Vagga

Nīvaraṇappahāṇa Vagga

Nīvaraṇappahāna Vagga

Akammaniya Vagga

AN 1.21–30//AN 1.3.1–10: Akammaniya Vagga

Adanta Vagga

AN 1.31–40//AN 1.4.1–10: Adanta Vagga

Paṇihitaaccha Vagga

Paṇihitaaccha Vagga

Accharāsaṅghāta Vagga

Accharāsaṅghāta Vagga

Vīriyārambhādi Vagga

Vīriyārambhādi Vagga

Kalyāṇamittādi Vagga

Kalyāṇamittādi Vagga

Pamādādi Vagga

AN 1.82–97//AN 1.9.2–17: Pamādādi Vagga

Dutiyapamādādi Vagga

AN 1.98–139//AN 1.10.1–42: Dutiyapamādādi Vagga

Adhamma Vagga

AN 1.140–149//AN 1.11.1–10: Adhamma Vagga

Anāpatti Vagga

AN 1.150–169//AN 1.12.1–20: Anāpatti Vagga

Ekapuggala Vagga

Ekapuggala Vagga

Etadagga Vagga

AN 1.188–197//AN 1.14.1: Paṭhama Vagga

AN 1.198–208//AN 1.14.2: Dutiya Vagga

AN 1.209–218//AN 1.14.3: Tatiya Vagga

AN 1.219–234//AN 1.14.4: Catuttha Vagga

AN 1.235–247//AN 1.14.5: Pañcama Vagga

AN 1.248–257//AN 1.14.6: Chaṭṭha Vagga

AN 1.258–267//AN 1.14.7: Sattama Vagga

Aṭṭhāna Vagga

AN 1.268–277//AN 1.15.1–10: Paṭhama Vagga

AN 1.278–286//AN 1.15.11–19: Dutiya Vagga

AN 1.287–295//AN 1.15.20–28: Tatiya Vagga

Ekadhamma Vagga

AN 1.296–305//AN 1.16.1–10: Paṭhama Vagga

Dutiya Vagga

Tatiya Vagga

AN 1.333–377//AN 1.19.1–2: Catuttha Vagga

Pasādakaradhamma Vagga

AN 1.378–393//AN 1.20.1: Pasādakaradhamma Vagga

Aparaaccharāsaṅghāta Vagga

Aparaaccharāsaṅghāta Vagga

Kāyagatāsati Vagga

Kāyagatāsati Vagga

Amata Vagga

AN 1.616–627//AN 1.21.47–70: Amata Vagga

Dukanipāta

Paṭhamapaṇṇāsaka

Kammakaraṇa Vagga

Flaws Kammakaraṇa Vagga

Adhikaraṇa Vagga

Adhikaraṇa Vagga

Bāla Vagga

Bāla Vagga

Samacitta Vagga

Samacitta Vagga

Parisa Vagga

Parisa Vagga

Dutiyapaṇṇāsaka

Puggala Vagga

Puggala Vagga

Sukha Vagga

AN 2.64–76//AN 2.7.1–13: Sukha Vagga

Sanimitta Vagga

AN 2.77–86//AN 2.8.1–10: Sanimitta Vagga

Dhamma Vagga

AN 2.87–97//AN 2.9.1–11: Dhamma Vagga

Bāla Vagga

Bāla Vagga

Tatiyapaṇṇāsaka

Āsāduppajaha Vagga

Āsāduppajaha Vagga

Āyācana Vagga

Āyācana Vagga

Dāna Vagga

Dāna Vagga

Santhāra Vagga

AN 2.151–162//AN 2.14.1–12: Santhāra Vagga

Samāpatti Vagga

AN 2.163–179//AN 2.15.1–17: Samāpatti Vagga

Peyyāla

Kodha Peyyāla Vagga

AN 2.180–229//AN 2.16.1–50: Kodha Peyyāla Vagga

Akusala Peyyāla Vagga

AN 2.230–279//AN 2.16.51–100: Akusala Peyyāla Vagga

Vinaya Peyyāla Vagga

AN 2.280–309//AN 2.17.1–2: Vinaya Peyyāla Vagga

Rāga Peyyāla Vagga

AN 2.310–479//AN 2.17.3–5: Rāga Peyyāla Vagga

Tikanipāta

Paṭhamapaṇṇāsaka

Bāla Vagga

AN 3.1: Perils Bhaya Sutta

Fools are dangerous, but the wise are safe.

AN 3.2: Characteristics Lakkhaṇa Sutta

Marks of a fool and an astute person: body, speech, and mind.

AN 3.3: Thinking Cintī Sutta

Marks of a fool and an astute person: thinking, speaking, and doing.

AN 3.4: Transgression Accaya Sutta

Marks of a fool and an astute person: recognizing mistakes.

AN 3.5: Improper Ayoniso Sutta

Marks of a fool and an astute person: asking questions.

AN 3.6: Unskillful Akusala Sutta

Marks of a fool and an astute person: wholesome and unwholesome.

AN 3.7: Blameworthy Sāvajja Sutta

Marks of a fool and an astute person: blameworthy and blameless.

AN 3.8: Hurtful Sabyābajjha Sutta

Marks of a fool and an astute person: hurtful and kind.

AN 3.9: Broken Khata Sutta

Marks of a fool and an astute person: keeping your mind healthy.

AN 3.10: Stains Mala Sutta

Immorality, envy, and meanness determine rebirth.

Rathakāra Vagga

AN 3.11: Well-known Ñāta Sutta

What well-known mendicants should encourage.

AN 3.12: Commemoration Sāraṇīya Sutta

Places that should be commemorated by kings and mendicants.

AN 3.13: Hopes Āsaṃsa Sutta

People who are hopeless, hopeful, and have done away with hope.

AN 3.14: The Wheel-turning Monarch Cakkavatti Sutta

Wheel-turning Monarchs and Buddhas both rely on principle as authority.

AN 3.15: Pacetana Sacetana Sutta

Quality takes time: the parable of the chariot-maker.

AN 3.16: Guaranteed Apaṇṇaka Sutta

Practices that can’t fail.

AN 3.17: Hurting Yourself Attabyābādha Sutta

Hurting yourself and others.

AN 3.18: The Realm of the Gods Devaloka Sutta

Spiritual practice isn’t for rebirth in heaven.

AN 3.19: A Shopkeeper (1st) Paṭhamapāpaṇika Sutta

Shopkeepers and mendicants both have to work hard.

AN 3.20: A Shopkeeper (2nd) Dutiyapāpaṇika Sutta

Shopkeepers and mendicants both have to be clever, responsible, and well supported.

Puggala Vagga

AN 3.21: Samiddha Samiddha Sutta

Of various individuals on the path, which is best?

AN 3.22: Patients Gilāna Sutta

Healing the body, healing the mind. Everyone should be treated, even if they don’t recover.

AN 3.23: Choices Saṅkhāra Sutta

Hurtful or pleasing choices lead to hurtful or pleasing experiences in future lives.

AN 3.24: Very Helpful Bahukāra Sutta

Three people who are very helpful.

AN 3.25: Like Diamond Vajirūpama Sutta

A mind like an open sore, like lightning, and like a diamond.

AN 3.26: Associates Sevitabba Sutta

You should associate with people who are equal or better than you.

AN 3.27: Offensive Jigucchitabba Sutta

Who to associate with, and who to shun.

AN 3.28: Speech like Dung Gūthabhāṇī Sutta

Speech like dung, like flowers, and like honey.

AN 3.29: Blind Andha Sutta

Being spiritually blind, one-eyed, or with two eyes.

AN 3.30: Upside-down Avakujja Sutta

How to make the wisdom of hearing Dharma last when the talk is over.

Devadūta Vagga

AN 3.31: With Brahmā Sabrahmaka Sutta

Parents should be honored like Brahmā.

AN 3.32//AN 3.32a: With Ānanda Ānanda Sutta

Could there be a state of convergence with no sense of self?

AN 3.33//AN 3.32b: With Sāriputta Sāriputta Sutta

Even the Buddha found it hard to get students to understand.

AN 3.34//AN 3.33: Sources Nidāna Sutta

Greed, hate, and delusion, and their opposites, are like seeds.

AN 3.35//AN 3.34: With Hatthaka Hatthaka Sutta

The Buddha sleeps well, even on the cold, hard ground.

AN 3.36//AN 3.35: Messengers of the Gods Devadūta Sutta

The god of death questions us, but we are punished by our own deeds.

AN 3.37//AN 3.36: The Four Great Kings (1st) Catumahārāja Sutta

The gods rejoice when they see people practicing well.

AN 3.38//AN 3.37: The Four Great Kings (2nd) Dutiyacatumahārāja Sutta

One should aspire to be like an awakened mendicant, not like Sakka.

AN 3.39//AN 3.38-39: A Delicate Lifestyle Sukhumāla Sutta

Siddhattha’s delicate upbringing.

AN 3.40: In Charge Ādhipateyya Sutta

Practicing with yourself in charge, or with others, or the teaching.

Cūḷa Vagga

AN 3.41: Present Sammukhībhāva Sutta

Factors in making good karma.

AN 3.42: Three Grounds Tiṭhāna Sutta

How to know a faithful person.

AN 3.43: Good Reasons Atthavasa Sutta

The advantages of teaching Dharma.

AN 3.44: When Conversation Flows Kathāpavatti Sutta

Teachers and audience should have understanding.

AN 3.45: Wise Paṇḍita Sutta

Giving, going forth, and caring for parents are praised.

AN 3.46: Ethical Sīlavanta Sutta

Villagers make good karma when good mendicants are there.

AN 3.47: Characteristics of the Conditioned Saṅkhatalakkhaṇa Sutta

The difference between conditioned and unconditioned.

AN 3.48: The King of Mountains Pabbatarāja Sutta

A family is supported by their head, as a tree is supported by a mountain.

AN 3.49: Keen Ātappakaraṇīya Sutta

Being keen in three ways.

AN 3.50: A Master Thief Mahācora Sutta

Why a mendicant is like a thief.

Dutiyapaṇṇāsaka

Brāhmaṇa Vagga

AN 3.51: Two Brahmins (1st) Paṭhamadvebrāhmaṇa Sutta

You can begin to practice even late in life: advice to elderly brahmins.

AN 3.52: Two Brahmins (2nd) Dutiyadvebrāhmaṇa Sutta

You can begin to practice even late in life: advice to elderly brahmins.

AN 3.53: A Certain Brahmin Aññatarabrāhmaṇa Sutta

How is the teaching realizable in this very life?

AN 3.54: A Wanderer Paribbājaka Sutta

How is the teaching realizable in this very life?

AN 3.55: Extinguished Nibbuta Sutta

How is extinguishment realizable in this very life?

AN 3.56: Falling Apart Paloka Sutta

Why has the world become depopulated?

AN 3.57: Vacchagotta Vacchagotta Sutta

The Buddha is accused of soliciting gifts for his community only.

AN 3.58: Tikaṇṇa Tikaṇṇa Sutta

A master of Vedic knowledge in the brahmanical system and in the Buddha’s.

AN 3.59: Jāṇussoṇi Jāṇussoṇi Sutta

A master of Vedic knowledge in the brahmanical system and in the Buddha’s.

AN 3.60: With Saṅgārava Saṅgārava Sutta

A brahmin argues that a sacrifice is less selfish than the mendicant’s life. And the king’s men are deploring the decline in psychic abilities among the Saṅgha.

Mahā Vagga

AN 3.61: Sectarian Tenets Titthāyatana Sutta

The beliefs that everything is caused by past karma, by a creator God, or by chance all lead to inaction. The Buddha teaches dependent origination.

AN 3.62: Perils Bhaya Sutta

Perils that tear mothers and children apart.

AN 3.63: Venāgapura Venāgapura Sutta

The high and luxurious beds that the Buddha uses.

AN 3.64: With Sarabha Sarabha Sutta

A recently disrobed monk boasts of knowing everything about the Buddha’s teaching.

AN 3.65: Kālāma Kesamutti Sutta

How to navigate among different spiritual opinions.

AN 3.66: With Sāḷha Sāḷha Sutta

How to navigate among different spiritual opinions.

AN 3.67: Topics of Discussion Kathāvatthu Sutta

Assessing whether someone is fit to hold a discussion.

AN 3.68: Followers of Other Paths Aññatitthiya Sutta

The differences between greed, hate, and delusion.

AN 3.69: Unskillful Roots Akusalamūla Sutta

Unwholesome roots create unwholesome actions, and lead to suffering.

AN 3.70: Sabbath Uposatha Sutta

The uposatha observance day of the cowherds, the Jains, and the Buddha.

Ānanda Vagga

AN 3.71: With Channa Channa Sutta

Why should we give up greed, hate, and delusion?

AN 3.72: A Disciple of the Ājīvakas Ājīvaka Sutta

Who has good teaching and practice?

AN 3.73: With Mahānāma the Sakyan Mahānāmasakka Sutta

Does convergence come first, or knowledge?

AN 3.74: Jains Nigaṇṭha Sutta

Do we purify ourselves by wearing out old karma?

AN 3.75: Support Nivesaka Sutta

How to encourage and support those close to you.

AN 3.76: Existence (1st) Paṭhamabhava Sutta

How consciousness, karma, and craving create and sustain future lives.

AN 3.77: Existence (2nd) Dutiyabhava Sutta

How consciousness, karma, and craving create and sustain future lives, with an emphasis on intention.

AN 3.78: Precepts and Observances Sīlabbata Sutta

Not all spiritual paths are of equal value.

AN 3.79: Fragrances Gandhajāta Sutta

Some fragrances spread even against the wind.

AN 3.80: Lesser Cūḷanikā Sutta

Ānanda gets the Buddha to talk about the scale of the universe.

Samaṇa Vagga

AN 3.81//AN 3.81a: Ascetics Samaṇa Sutta

The duties of an ascetic.

AN 3.82//AN 3.81b: The Donkey Gadrabha Sutta

A donkey tries to moo like a cow. It doesn’t end well.

AN 3.83//AN 3.82: Fields Khetta Sutta

The duties of a farmer are like those of a mendicant.

AN 3.84//AN 3.83: The Vajjian Vajjiputta Sutta

What to do if you can’t keep all the rules.

AN 3.85//AN 3.84: A Trainee Sekkha Sutta

What exactly is a “trainee”?

AN 3.86//AN 3.85: Training (1st) Paṭhamasikkhā Sutta

Even spiritually advanced people can break minor rules.

AN 3.87//AN 3.86: Training (2nd) Dutiyasikkhā Sutta

Even spiritually advanced people can break minor rules.

AN 3.88//AN 3.87: Training (3rd) Tatiyasikkhā Sutta

Even spiritually advanced people can break minor rules.

AN 3.89//AN 3.88: Three Trainings (1st) Paṭhamasikkhattaya Sutta

The three trainings explained, to seeing the truths.

AN 3.90//AN 3.89: Three Trainings (2nd) Dutiyasikkhattaya Sutta

The three trainings explained, to perfection.

AN 3.91//AN 3.90: At Paṅkadhā Saṅkavā Sutta

A monk is critical of the Buddha, but later feels remorse.

Loṇakapalla Vagga

AN 3.92//AN 3.91: Urgent Accāyika Sutta

Neither a farmer or a mendicant makes their work bear fruit any faster just by wishing for it.

AN 3.93//AN 3.92a: Seclusion Paviveka Sutta

Seclusion as depicted in other paths and by the Buddha.

AN 3.94//AN 3.92b: Springtime Sarada Sutta

The clarity of stream-entry is like a cloudless spring sky.

AN 3.95//AN 3.93: Assemblies Parisā Sutta

Assemblies that are the best, or divided, or harmonious. A harmonious assembly lead the mind to happiness and stillness.

AN 3.96//AN 3.94: The Thoroughbred (1st) Paṭhamaājānīya Sutta

A mendicant is beautiful, strong, and fast like a thoroughbred horse: to seeing the truths.

AN 3.97//AN 3.95: The Thoroughbred (2nd) Dutiyaājānīya Sutta

A mendicant is beautiful, strong, and fast like a thoroughbred horse: to non-return.

AN 3.98//AN 3.96: The Thoroughbred (3rd) Tatiyaājānīya Sutta

A mendicant is beautiful, strong, and fast like a thoroughbred horse: to perfection.

AN 3.99//AN 3.97-98: Jute Potthaka Sutta

A bad mendicant is ugly and rough like jute canvas.

AN 3.100//AN 3.99: A Lump of Salt Loṇakapalla Sutta

If deeds were experienced exactly as performed, there could be no spiritual practice.

AN 3.101//AN 3.100a: A Panner Paṃsudhovaka Sutta

Meditation is like purifying gold. A meditator should progressively eliminate more refined corruptions.

AN 3.102//AN 3.100b: Precursors Nimitta Sutta

Meditation is like purifying gold. A meditator should focus on different aspects at different times in order to proceed smoothly.

Tatiyapaṇṇāsaka

Sambodha Vagga

AN 3.103//AN 3.101a: Before Awakening Pubbevasambodha Sutta

Before awakening, Siddhattha reflected on gratification, danger and escape in the world.

AN 3.104//AN 3.101b: Gratification (1st) Paṭhamaassāda Sutta

The Buddha became awakened by understanding gratification, danger and escape.

AN 3.105//AN 3.102a: Gratification (2nd) Dutiyaassāda Sutta

Gratification, danger and escape are essential to both binding and freeing.

AN 3.106//AN 3.102b: Ascetics and Brahmins Samaṇabrāhmaṇa Sutta

Real ascetics understand gratification, danger and escape.

AN 3.107//AN 3.103: Wailing Ruṇṇa Sutta

Song, dance, and laughter.

AN 3.108//AN 3.104: Satisfaction Atitti Sutta

Indulgences never satisfy.

AN 3.109//AN 3.105: Unprotected Arakkhita Sutta

Protecting your mind is like protecting a house.

AN 3.110//AN 3.106: Fallen Byāpanna Sutta

A simile of a collapsing house.

AN 3.111//AN 3.107-108: Sources (1st) Paṭhamanidāna Sutta

Sources of deeds: greed, hate, and delusion.

AN 3.112//AN 3.109-110: Sources (2nd) Dutiyanidāna Sutta

Sources of deeds: past, present, future.

Āpāyika Vagga

AN 3.113//AN 3.111: Bound for Loss Āpāyika Sutta

Hypocrisy leads to downfall.

AN 3.114//AN 3.112: Rare Dullabha Sutta

Three people hard to find.

AN 3.115//AN 3.113: Immeasurable Appameyya Sutta

People who are easy to measure, hard to measure, and immeasurable.

AN 3.116//AN 3.114: Imperturbable Āneñja Sutta

Rebirth in the formless realms, for ordinary people and for disciples of the Buddha.

AN 3.117//AN 3.115: Successes and Failures Vipattisampadā Sutta

Failure or success in morality, mind, and view.

AN 3.118//AN 3.116: Loaded Dice Apaṇṇaka Sutta

Failure or success in morality, mind, and view is like loaded dice.

AN 3.119//AN 3.117: Action Kammanta Sutta

Failure or success in action, livelihood, and view.

AN 3.120//AN 3.118: Purity (1st) Paṭhamasoceyya Sutta

Purity of body, speech, and mind.

AN 3.121//AN 3.119: Purity (2nd) Dutiyasoceyya Sutta

Purity of body, speech, and mind, with understanding the five hindrances.

AN 3.122//AN 3.120: Sagacity Moneyya Sutta

Sagacity of body, speech, and mind.

Kusināra Vagga

AN 3.123//AN 3.121: At Kusināra Kusināra Sutta

What a mendicant thinks about the food they’re offered.

AN 3.124//AN 3.122: Arguments Bhaṇḍana Sutta

When mendicants fight, the Buddha doesn’t like it.

AN 3.125//AN 3.123: The Gotamaka Tree-shrine Gotamakacetiya Sutta

The Buddha teaches a simple but powerful message: his teaching is from personal experience, and it works.

AN 3.126//AN 3.124: Bharaṇḍu Kālāma Bharaṇḍukālāma Sutta

The Buddha discusses different kinds of teachers while staying at a hermitage near his home town of Kapilavatthu.

AN 3.127//AN 3.125: With Hatthaka Hatthaka Sutta

A god from the Pure Abodes visits the Buddha, and complains about how busy he is.

AN 3.128//AN 3.126: Bitter Kaṭuviya Sutta

The Buddha helps a monk in distress by teaching of “bitterness”, “rotting flesh”, and “flies”.

AN 3.129//AN 3.127: Anuruddha (1st) Paṭhamaanuruddha Sutta

Anuruddha asks the Buddha what leads women to bad rebirth.

AN 3.130//AN 3.128: Anuruddha (2nd) Dutiyaanuruddha Sutta

Anuruddha complains of not being awakened.

AN 3.131//AN 3.129: Under Cover Paṭicchanna Sutta

Three things shine in the open: the moon, the sun, and the teachings of the Buddha.

AN 3.132//AN 3.130: Etchings Lekha Sutta

A line drawn in stone, sand, or water.

Yodhājīva Vagga

AN 3.133//AN 3.131: A Warrior Yodhājīva Sutta

Three ways a mendicant is like a king’s warrior.

AN 3.134//AN 3.132: Assemblies Parisā Sutta

Educated in fancy talk, in questioning, or to the fullest extent.

AN 3.135//AN 3.133: A Friend Mitta Sutta

A good friend does what’s hard.

AN 3.136//AN 3.134: Arising Uppādā Sutta

Impermanence, suffering, and not-self are natural laws discovered by the Buddha.

AN 3.137//AN 3.135: A Hair Blanket Kesakambala Sutta

The teacher called Makkhali is the worst of all, like a hair blanket.

AN 3.138//AN 3.136a: Accomplishment Sampadā Sutta

Success in faith, morality, and wisdom.

AN 3.139//AN 3.136b: Growth Vuddhi Sutta

Growth in faith, morality, and wisdom.

AN 3.140//AN 3.137: A Wild Colt Assakhaḷuṅka Sutta

Training people is like training wild horses.

AN 3.141//AN 3.138: Excellent Horses Assaparassa Sutta

Training people is like training good horses.

AN 3.142//AN 3.139: The Thoroughbred Assājānīya Sutta

Training people is like training thoroughbred horses.

AN 3.143//AN 3.140a: At the Peacocks’ Feeding Ground (1st) Paṭhamamoranivāpa Sutta

The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: the three trainings.

AN 3.144//AN 3.140b: At the Peacocks’ Feeding Ground (2nd) Dutiyamoranivāpa Sutta

The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: the three wonders.

AN 3.145//AN 3.140c: At the Peacocks’ Feeding Ground (3rd) Tatiyamoranivāpa Sutta

The ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal: view, knowledge, freedom.

Maṅgala Vagga

AN 3.146//AN 3.141: Unskillful Akusala Sutta

Wholesome and unwholesome deeds determine rebirth.

AN 3.147//AN 3.142: Blameworthy Sāvajja Sutta

Blameless and blameworthy deeds determine rebirth.

AN 3.148//AN 3.143: Unethical Visama Sutta

Ethical and unethical deeds determine rebirth.

AN 3.149//AN 3.144: Impure Asuci Sutta

Pure and impure deeds determine rebirth.

AN 3.150//AN 3.145: Broken (1st) Paṭhamakhata Sutta

Wholesome deeds keep you whole.

AN 3.151//AN 3.146: Broken (2nd) Dutiyakhata Sutta

Blameless deeds keep you whole.

AN 3.152//AN 3.147: Broken (3rd) Tatiyakhata Sutta

Ethical deeds keep you whole.

AN 3.153//AN 3.148: Broken (4th) Catutthakhata Sutta

Pure deeds keep you whole.

AN 3.154//AN 3.149: Homage Vandanā Sutta

Kinds of homage: body, speech, and mind.

AN 3.155//AN 3.150: Morning Pubbaṇha Sutta

A good morning, a good afternoon, a good evening.

Patipadā Vagga

Acelaka Vagga

Kammapathapeyyā Vagga

AN 3.163–182//AN 3.153–162: Kammapatha Peyyāla

Rāgādipeyyāla Vagga

AN 3.183–352//AN 3.163: Rāga Peyyāla

Catukkanipāta

Paṭhamapaṇṇāsaka

Bhaṇḍagāma Vagga

AN 4.1: Understood Anubuddha Sutta

Both the Buddha and his disciples have been reborn for a long time due to ignorance.

AN 4.2: Fallen Papatita Sutta

Without morality, convergence, wisdom, and freedom, one has fallen from the teaching.

AN 4.3: Broken (1st) Paṭhamakhata Sutta

After reflection, you should criticize those worthy or criticism, and praise those worthy of praise.

AN 4.4: Broken (2nd) Dutiyakhata Sutta

You harm yourself by acting badly towards parents, the Buddha, and spiritual practitioners.

AN 4.5: With the Stream Anusota Sutta

A person who goes with the stream; a person who goes against the stream; a stable person; and one who has crossed over.

AN 4.6: A Little Learning Appassuta Sutta

Learning the texts and getting the point of learning.

AN 4.7: Beautifying Sobhana Sutta

A monk, nun, laywoman, and layman who light up the Saṅgha.

AN 4.8: Self-assured Vesārajja Sutta

Because of his spiritual attainments and practice, a Buddha is supremely self-confident.

AN 4.9: The Arising of Craving Taṇhuppāda Sutta

Sources of craving for mendicants.

AN 4.10: Attachments Yoga Sutta

The yokes of sensual pleasures, future lives, views, and ignorance.

Cara Vagga

AN 4.11: Walking Cara Sutta

A mendicant gets rid of unwholesome states right away, in whatever posture they happen to be in.

AN 4.12: Ethics Sīla Sutta

Morality and further practice of eliminating hindrances in all postures.

AN 4.13: Effort Padhāna Sutta

The four right efforts: to prevent, to give up, to develop, and to preserve.

AN 4.14: Restraint Saṃvara Sutta

The endeavors to restrain, to give up, to develop, and to preserve.

AN 4.15: Regarded as Foremost Paññatti Sutta

The foremost in body, sensuality, dominion, and spiritual development.

AN 4.16: Subtlety Sokhumma Sutta

Subtlety of form, feeling, perception, and choices.

AN 4.17: Prejudice (1st) Paṭhamaagati Sutta

Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.

AN 4.18: Prejudice (2nd) Dutiyaagati Sutta

Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.

AN 4.19: Prejudice (3rd) Tatiyaagati Sutta

Making decisions prejudiced and unprejudiced by favoritism, hostility, stupidity, and cowardice.

AN 4.20: A Meal-allocator Bhattuddesaka Sutta

Allocating meals prejudiced by favoritism, hostility, stupidity, and cowardice.

Uruvela Vagga

AN 4.21: At Uruvelā (1st) Paṭhamauruvela Sutta

Who should the Buddha revere?

AN 4.22: At Uruvelā (2nd) Dutiyauruvela Sutta

What qualifies you as a senior.

AN 4.23: The World Loka Sutta

Why the Buddha is called the Realized One.

AN 4.24: At Kāḷaka’s Monastery Kāḷakārāma Sutta

The Buddha knows what can be known, and remains poised in the midst of the world.

AN 4.25: The Spiritual Life Brahmacariya Sutta

This spiritual life is lived for the sake of restraint, giving up, fading away, and stopping.

AN 4.26: Deceivers Kuha Sutta

Mendicants who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no mendicants of the Buddha.

AN 4.27: Contentment Santuṭṭhi Sutta

A mendicant should be content with trifles that are easy to get hold of.

AN 4.28: The Noble Traditions Ariyavaṃsa Sutta

Contentment with any old robe, alms-food, lodgings, and love of meditation: these are ancient traditions of the noble ones.

AN 4.29: Basic Principles Dhammapada Sutta

Contentment, good will, mindfulness and convergence are basic principles.

AN 4.30: Wanderers Paribbājaka Sutta

A discussion with some wanderers on the basic principles.

Cakka Vagga

AN 4.31: Situations Cakka Sutta

Living in a suitable region, relying on good people, right determination, and past good karma.

AN 4.32: Inclusion Saṅgaha Sutta

Inclusiveness through giving, kind speech, taking care, and impartiality.

AN 4.33: The Lion Sīha Sutta

A lion’s roar terrifies beasts. The Buddha’s teaching terrifies the gods.

AN 4.34: The Best Kinds of Confidence Aggappasāda Sutta

Confidence in the Buddha, the path, the Dharma, and the Saṅgha are the best kinds of confidence.

AN 4.35: With Vassakāra Vassakāra Sutta

A great man as understood by brahmins and by the Buddha.

AN 4.36: Doṇa Doṇa Sutta

The brahmin Doṇa is filled with wonder when he sees the Buddha’s footprints.

AN 4.37: Non-decline Aparihāniya Sutta

A mendicant who has morality, guards the sense doors, eats in moderation, and is committed to wakefulness can’t decline.

AN 4.38: Withdrawn Patilīna Sutta

A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has tranquilized bodily activity, and is said to be ‘withdrawn’.

AN 4.39: With Ujjaya Ujjaya Sutta

The Buddha criticizes violent sacrifice, but not non-violent giving.

AN 4.40: With Udāyī Udāyī Sutta

The Buddha criticizes violent sacrifice, but not non-violent giving.

Rohitassa Vagga

AN 4.41: Ways of Developing Immersion Further Samādhibhāvanā Sutta

Developing convergence for pleasure, understanding, mindfulness, and ending defilements.

AN 4.42: Ways of Answering Questions Pañhabyākaraṇa Sutta

Answering questions definitively, analytically, with a counter-question, or setting it aside.

AN 4.43: Valuing Anger Paṭhamakodhagaru Sutta

Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.

AN 4.44: Valuing Anger (2nd) Dutiyakodhagaru Sutta

Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.

AN 4.45: With Rohitassa Rohitassa Sutta

The god Rohitassa tells how he tried to go to the end of the world.

AN 4.46: With Rohitassa (2nd) Dutiyarohitassa Sutta

The Buddha relates the story of Rohitassa.

AN 4.47: Very Far Apart Suvidūra Sutta

The sky and earth and very far apart. What’s further apart?

AN 4.48: With Visākha Visākha Sutta

The Buddha praises the teaching of the monk Visākha.

AN 4.49: Distortions Vipallāsa Sutta

Distortions of perception, mind, and view.

AN 4.50: Corruptions Upakkilesa Sutta

Four things obscure the sun and moon, so they don’t shine and glow and radiate. And four things corrupt mendicants: alcohol, sex, money, wrong livelihood.

Dutiyapaṇṇāsaka

Puññābhisanda Vagga

AN 4.51: Overflowing Merit Paṭhamapuññābhisanda Sutta

When a mendicant meditates using an offering, merit overflows for the donor.

AN 4.52: Overflowing Merit (2nd) Dutiyapuññābhisanda Sutta

When a mendicant has confidence and morality, merit overflows for the donor.

AN 4.53: Living Together (1st) Paṭhamasaṃvāsa Sutta

Living with gods and zombies.

AN 4.54: Living Together (2nd) Dutiyasaṃvāsa Sutta

Living with gods and zombies.

AN 4.55: Equality (1st) Paṭhamasamajīvī Sutta

How a married couple can stay together in this life and the next.

AN 4.56: Equality (2nd) Dutiyasamajīvī Sutta

How a married couple can stay together in this life and the next.

AN 4.57: Suppavāsā Suppavāsā Sutta

Long life, beauty, happiness, and strength.

AN 4.58: Sudatta Sudatta Sutta

Long life, beauty, happiness, and strength.

AN 4.59: Food Bhojana Sutta

Long life, beauty, happiness, and strength.

AN 4.60: Lay Practice Gihisāmīci Sutta

A lay disciple serves the mendicant Saṅgha with robes, alms-food, lodgings, and medicines.

Pattakamma Vagga

AN 4.61: Deeds of Substance Pattakamma Sutta

Four things that are desirable, but hard to get; and how to get them through deeds of substance.

AN 4.62: Debtlessness Ānaṇya Sutta

The happiness of ownership, using wealth, debtlessness, and blamelessness.

AN 4.63: Living with Brahmā Brahma Sutta

A family where the children honor their parents in their home is said to live with Brahmā.

AN 4.64: Hell Niraya Sutta

Breaking precepts leads to hell.

AN 4.65: Appearance Rūpa Sutta

Estimating others based on appearance, voice, austerity, and principle.

AN 4.66: Greedy Sarāga Sutta

The greedy, the hateful, the delusional, and the conceited.

AN 4.67: The Snake King Ahirāja Sutta

Spreading loving-kindness to snakes and other creatures.

AN 4.68: Devadatta Devadatta Sutta

Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

AN 4.69: Effort Padhāna Sutta

The endeavors to restrain, to give up, to develop, and to preserve.

AN 4.70: Unprincipled Adhammika Sutta

Corruption of the realm follows corruption of the king.

Apaṇṇaka Vagga

AN 4.71: Effort Padhāna Sutta

Unfailing practices: morality, learning, energy, and wisdom.

AN 4.72: Right View Sammādiṭṭhi Sutta

Unfailing practices: thoughts of renunciation, good will, and kindness; and right view.

AN 4.73: A Good Person Sappurisa Sutta

Speaking well and ill of others.

AN 4.74: Best (1st) Paṭhamaagga Sutta

The best morality, convergence, wisdom, and freedom.

AN 4.75: Best (2nd) Dutiyaagga Sutta

The best form, feeling, perception, and state of existence.

AN 4.76: At Kusinārā Kusināra Sutta

As he lay dying, the Buddha encouraged his disciples to ask any last questions.

AN 4.77: Inconceivable Acinteyya Sutta

If you try to think about these things you will go mad or get frustrated.

AN 4.78: A Teacher’s Offering Dakkhiṇa Sutta

Four ways of purifying an offering to a teacher.

AN 4.79: Business Vaṇijja Sutta

Why for different people the same kind of business undertaking might fail or succeed.

AN 4.80: Persia Kamboja Sutta

Ānanda asks the Buddha why females don’t attend council meetings, undertake business, or travel to Persia.

Macala Vagga

AN 4.81: Killing Living Creatures Pāṇātipāta Sutta

Precepts lead to heaven or hell.

AN 4.82: Lying Musāvāda Sutta

Wrong or right speech leads to heaven or hell.

AN 4.83: Where Criticism Takes You Avaṇṇāraha Sutta

Criticizing and praising leads to heaven or hell.

AN 4.84: Valuing Anger Kodhagaru Sutta

Valuing defilements above the Dharma leads to hell.

AN 4.85: From Darkness to Darkness Tamotama Sutta

The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.

AN 4.86: Sunk Low Oṇatoṇata Sutta

One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher.

AN 4.87: The Son Putta Sutta

The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

AN 4.88: Fetters Saṃyojana Sutta

The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

AN 4.89: Right View Sammādiṭṭhi Sutta

The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

AN 4.90: Aggregates Khandha Sutta

The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

Asura Vagga

AN 4.91: Demons Asura Sutta

Demons and gods.

AN 4.92: Immersion (1st) Paṭhamasamādhi Sutta

Serenity and discernment.

AN 4.93: Immersion (2nd) Dutiyasamādhi Sutta

Serenity and discernment should be developed.

AN 4.94: Immersion (3rd) Tatiyasamādhi Sutta

To develop serenity and discernment, you should ask experienced practitioners.

AN 4.95: A Firebrand Chavālāta Sutta

Practice to help yourself and others.

AN 4.96: Removing Greed Rāgavinaya Sutta

Practice to help yourself and others.

AN 4.97: Quick-witted Khippanisanti Sutta

Practice to help yourself and others.

AN 4.98: To Benefit Oneself Attahita Sutta

Practice to help yourself and others.

AN 4.99: Training Rules Sikkhāpada Sutta

Practice to help yourself and others.

AN 4.100: With Potaliya the Wanderer Potaliya Sutta

Which is better: appropriate praise and criticism, or equanimity?

Tatiyapaṇṇāsaka

Valāhaka Vagga

AN 4.101: Clouds (1st) Paṭhamavalāhaka Sutta

Four people similar to clouds.

AN 4.102: Clouds (2nd) Dutiyavalāhaka Sutta

Four people similar to clouds.

AN 4.103: Pots Kumbha Sutta

Four people similar to pots.

AN 4.104//AN 4.104,105: Lakes Udakarahada Sutta

Four people similar to ponds.

AN 4.105//AN 4.106: Mangoes Amba Sutta

Four people similar to mangoes.

AN 4.107: Mice Mūsika Sutta

Four people similar to mice.

AN 4.108: Oxen Balībadda Sutta

Four people similar to oxen.

AN 4.109: Trees Rukkha Sutta

Four people similar to trees.

AN 4.110: Vipers Āsīvisa Sutta

Four people similar to vipers.

Kesi Vagga

AN 4.111: With Kesi Kesi Sutta

Guiding people like horses: sometimes, strictly, sometimes gently. And sometimes you have to kill them.

AN 4.112: Speed Java Sutta

A mendicant is like a king’s thoroughbred.

AN 4.113: The Goad Patoda Sutta

A thoroughbred responds when it sees the goad. So does a mendicant.

AN 4.114: A Royal Elephant Nāga Sutta

A mendicant is like a king’s elephant.

AN 4.115: Things Ṭhāna Sutta

Things that are pleasant or unpleasant, harmful or beneficial.

AN 4.116: Diligence Appamāda Sutta

Don’t neglect good conduct.

AN 4.117: Guarding Ārakkha Sutta

Practice in your own way.

AN 4.118: Inspiring Saṃvejanīya Sutta

Four inspiring places to visit.

AN 4.119: Perils (1st) Paṭhamabhaya Sutta

The perils of birth, old age, sickness, and death.

AN 4.120: Perils (2nd) Dutiyabhaya Sutta

The perils of fire, water, kings, and bandits.

Bhaya Vagga

AN 4.121: Guilt Attānuvāda Sutta

The fears of guilt, shame, punishment, and rebirth in a bad place.

AN 4.122: The Danger of Waves Ūmibhaya Sutta

The risks of waves, crocodiles, whirlpools, and sharks.

AN 4.123: Difference (1st) Paṭhamanānākaraṇa Sutta

Length of rebirth in various exalted realms.

AN 4.124: Difference (2nd) Dutiyanānākaraṇa Sutta

Contemplating jhānas with wisdom.

AN 4.125: Love (1st) Paṭhamamettā Sutta

Rebirth in Brahmā realms from divine abiding meditations.

AN 4.126: Love (2nd) Dutiyamettā Sutta

Contemplating divine abiding meditations with wisdom.

AN 4.127: Incredible Things About the Realized One (1st) Paṭhamatathāgataacchariya Sutta

The Buddha illuminates even interstellar space, so that beings reborn there see each other.

AN 4.128: Incredible Things About the Realized One (2nd) Dutiyatathāgataacchariya Sutta

Even in a world full of attachment, people listen to the Buddha’s teaching.

AN 4.129: Incredible Things About Ānanda Ānandaacchariya Sutta

Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.

AN 4.130: Incredible Things About the Wheel-Turning Monarch Cakkavattiacchariya Sutta

Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.

Puggala Vagga

AN 4.131: Fetters Saṃyojana Sutta

People who have given up various fetters.

AN 4.132: Eloquence Paṭibhāna Sutta

Speaking on topic and fluently.

AN 4.133: One Who Understands Immediately Ugghaṭitaññū Sutta

One who understands immediately, one who understands after detailed explanation, one who needs personal guidance, and one who merely learns by rote.

AN 4.134: The Fruits of Initiative Uṭṭhānaphala Sutta

Living on the fruit of effort or of past karma.

AN 4.135: Blameworthy Sāvajja Sutta

The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

AN 4.136: Ethics (1st) Paṭhamasīla Sutta

Fulfilling morality, convergence, and wisdom.

AN 4.137: Ethics (2nd) Dutiyasīla Sutta

Valuing morality, convergence, and wisdom.

AN 4.138: Retreat Nikaṭṭha Sutta

Retreat of body and mind.

AN 4.139: Dhamma Speakers Dhammakathika Sutta

Good and bad Dharma speakers, and their followings.

AN 4.140: Speaker Vādī Sutta

Having things to say, and saying them well.

Ābhā Vagga

AN 4.141: Brightness Ābhā Sutta

The brightness of the moon, sun, fire, and wisdom.

AN 4.142: Radiance Pabhā Sutta

The radiance of the moon, sun, fire, and wisdom.

AN 4.143: Light Āloka Sutta

The lights of the moon, sun, fire, and wisdom.

AN 4.144: Shining Obhāsa Sutta

The shining of the moon, sun, fire, and wisdom.

AN 4.145: Lamps Pajjota Sutta

The lamps of the moon, sun, fire, and wisdom.

AN 4.146: Times (1st) Paṭhamakāla Sutta

A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

AN 4.147: Times (2nd) Dutiyakāla Sutta

A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

AN 4.148: Bad Conduct Duccarita Sutta

Speech that’s lying, divisive, harsh, or meaningless.

AN 4.149: Good Conduct Sucarita Sutta

Speech that’s true, harmonious, gentle, and meaningful.

AN 4.150: Essentials Sāra Sutta

Morality, convergence, wisdom, and freedom are essentials.

Catutthapaṇṇāsaka

Indriya Vagga

AN 4.151: Faculties Indriya Sutta

The faculties of faith, energy, mindfulness, and convergence.

AN 4.152: The Power of Faith Saddhābala Sutta

The powers of faith, energy, mindfulness, and convergence.

AN 4.153: The Power of Wisdom Paññābala Sutta

The powers of wisdom, energy, blamelessness, and inclusiveness.

AN 4.154: The Power of Mindfulness Satibala Sutta

The powers of mindfulness, convergence, blamelessness, and inclusiveness.

AN 4.155: The Power of Reflection Paṭisaṅkhānabala Sutta

The powers of reflection, development, blamelessness, and inclusiveness.

AN 4.156: Eons Kappa Sutta

It’s not easy to measure the length of an eon.

AN 4.157: Illness Roga Sutta

Physical health is easier than mental health.

AN 4.158: Decline Parihāni Sutta

Signs of decline: much greed, much hate, and much delusion; and wisdom doesn’t go deep.

AN 4.159: Nun Bhikkhunī Sutta

A nun fakes illness as a pretext to seduce Ānanda.

AN 4.160: The Training of a Holy One Sugatavinaya Sutta

Things that lead to the disappearance of the Dharma.

Paṭipadā Vagga

AN 4.161: In Brief Saṃkhitta Sutta

Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in brief.

AN 4.162: In Detail Vitthāra Sutta

Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.

AN 4.163: Ugly Asubha Sutta

Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.

AN 4.164: Patient (1st) Paṭhamakhama Sutta

Impatient practice, patient practice, taming practice, and calming practice.

AN 4.165: Patience (2nd) Dutiyakhama Sutta

Impatient practice, patient practice, taming practice, and calming practice.

AN 4.166: Both Ubhaya Sutta

Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: which is best?

AN 4.167: Moggallāna’s Practice Mahāmoggallāna Sutta

Sāriputta and Moggallāna discuss their practice.

AN 4.168: Sāriputta’s Practice Sāriputta Sutta

Sāriputta and Moggallāna discuss their practice.

AN 4.169: Extra Effort Sasaṅkhāra Sutta

Getting awakened either with or without extra effort.

AN 4.170: In Conjunction Yuganaddha Sutta

Ways of practicing serenity and discernment.

Sañcetaniya Vagga

AN 4.171//AN 4.171-172: Intention Cetanā Sutta

Intention and its results.

AN 4.172//AN 4.173: Sāriputta’s Attainment of Textual Analysis Vibhatti Sutta

Sāriputta realized the four kinds of textual analysis a fortnight after he ordained.

AN 4.173//AN 4.174a: With Mahākoṭṭhita Mahākoṭṭhika Sutta

When the senses end, is there anything left? Or is that just proliferation?

AN 4.174//AN 4.174b: With Ānanda Ānanda Sutta

When the senses end, is there anything left? Or is that just proliferation?

AN 4.175: With Upavāṇa Upavāṇa Sutta

A “terminator” is someone who has made an end of suffering. But are they defined by knowledge or conduct?

AN 4.176: Aspiration Āyācana Sutta

Leading examples for the four assemblies.

AN 4.177: With Rāhula Rāhula Sutta

A teaching to Rāhula, the Buddha’s son, on the four elements.

AN 4.178: Billabong Jambālī Sutta

Meditative attainments don’t always lead to letting go of the attachment to self.

AN 4.179: Extinguishment Nibbāna Sutta

Why only some people realize Nirvana in this life.

AN 4.180: The Four Great References Mahāpadesa Sutta

How to determine what is an authentic teaching of the Buddha.

Brāhmaṇa Vagga

AN 4.181: A Warrior Yodhājīva Sutta

How a mendicant is like a warrior.

AN 4.182: Guarantee Pāṭibhoga Sutta

There are some things no-one can guarantee.

AN 4.183: Vassakāra on What is Heard Suta Sutta

What we say should never go beyond what we know; but it must also be meanungful.

AN 4.184: Fearless Abhaya Sutta

Not everyone is afraid to die.

AN 4.185: Truths of the Brahmins Brāhmaṇasacca Sutta

The Buddha redefines the truths of the brahmins.

AN 4.186: Approach Ummagga Sutta

A monk asks a series of questions, which are praised by the Buddha.

AN 4.187: With Vassakāra Vassakāra Sutta

The Buddha explains to Vassakāra how only a good person can judge others. Meanwhile, the followers of Todeyya complain about the King.

AN 4.188: With Upaka Upaka Sutta

If you criticize someone, you should have a good reason.

AN 4.189: Things to be Realized Sacchikaraṇīya Sutta

Different things are realized in different ways.

AN 4.190: Sabbath Uposatha Sutta

On the Uposatha night, the Buddha praises monks of great spiritual attainments in the Saṅgha.

Mahā Vagga

AN 4.191: Followed by Ear Sotānugata Sutta

The benefits in the next life of studying Dharma in this life.

AN 4.192: Facts Ṭhāna Sutta

Ways of assessing a person’s morality, integrity, resilience, and wisdom.

AN 4.193: With Bhaddiya Bhaddiya Sutta

The Buddha is accused of using magic to convert followers.

AN 4.194: At Sāpūga Sāmugiya Sutta

Making an effort to be pure in morality, mind, view, and freedom.

AN 4.195: With Vappa Vappa Sutta

A discussion with a Jain on whether someone with purified understanding can experience the results of bad karma in the next life.

AN 4.196: With Sāḷha Sāḷha Sutta

The practice of self-torture doesn’t purify you internally.

AN 4.197: Queen Mallikā Mallikādevī Sutta

Queen Mallikā asks about the karmic causes of beauty, wealth, and power.

AN 4.198: Self-mortification Attantapa Sutta

Those who torture themselves and others, and those who do not.

AN 4.199: Craving, the Weaver Taṇhā Sutta

The web of craving that wraps around the self.

AN 4.200: Love and Hate Pema Sutta

How love and hate give rise to love and hate; and how one doesn’t fume, ignite, or burn up.

Pañcamapaṇṇāsaka

Sappurisa Vagga

AN 4.201: Training Rules Sikkhāpada Sutta

A good person keeps precepts—including avoiding alcohol—for themselves, while a better person encourages others as well.

AN 4.202: Faithless Assaddha Sutta

A good person has faith and other good qualities, while a better person encourages others to develop these.

AN 4.203: Seven Kinds of Deeds Sattakamma Sutta

A good person keeps precepts—including avoiding various kinds of wrong speech—for themselves, while a better person encourages others as well.

AN 4.204: Ten Kinds of Deeds Dasakamma Sutta

A good person practices the ten ways of wholesome deeds for themselves, while a better person encourages others as well.

AN 4.205: Eightfold Aṭṭhaṅgika Sutta

A good person practices the eightfold path for themselves, while a better person encourages others as well.

AN 4.206: The Path with Ten Factors Dasamagga Sutta

A good person practices the tenfold path for themselves, while a better person encourages others as well.

AN 4.207: Bad Character (1st) Paṭhamapāpadhamma Sutta

It’s good to practice the ten ways of wholesome deeds and to encourage others.

AN 4.208: Bad Character (2nd) Dutiyapāpadhamma Sutta

It’s good to practice the tenfold path and to encourage others.

AN 4.209: Bad Character (3rd) Tatiyapāpadhamma Sutta

It’s good character to practice the ten ways of wholesome deeds and to encourage others.

AN 4.210: Bad Character (4th) Catutthapāpadhamma Sutta

It’s good character to practice the tenfold path and to encourage others.

Parisā Vagga

AN 4.211: Assembly Parisā Sutta

Good people light up an assembly.

AN 4.212: View Diṭṭhi Sutta

Conduct and view determine rebirth.

AN 4.213: Ungrateful Akataññutā Sutta

Conduct and gratitude determine rebirth.

AN 4.214: Killing Living Creatures Pāṇātipātī Sutta

Precepts determine rebirth.

AN 4.215: Path (1st) Paṭhamamagga Sutta

Initial path factors determine rebirth.

AN 4.216: Path (2nd) Dutiyamagga Sutta

Subsequent path factors determine rebirth.

AN 4.217: Kinds of Expression (1st) Paṭhamavohārapatha Sutta

Truth and untruth determine rebirth.

AN 4.218: Kinds of Expression (2nd) Dutiyavohārapatha Sutta

Truth and untruth determine rebirth.

AN 4.219: Imprudence Ahirika Sutta

Faith and other qualities determine rebirth.

AN 4.220: Unethical Dussīla Sutta

Faith and other qualities determine rebirth.

Duccarita Vagga

AN 4.221: Verbal Conduct Duccarita Sutta

Good speech and bad speech.

AN 4.222: View Diṭṭhi Sutta

Things that keep you spiritually healthy, including view.

AN 4.223: Ungrateful Akataññutā Sutta

Things that keep you spiritually healthy, including gratitude.

AN 4.224: Killing Living Creatures Pāṇātipātī Sutta

AN 4.225: Path (1st) Paṭhamamagga Sutta

AN 4.226//AN 4.225: Path (2nd) Dutiyamagga Sutta

AN 4.227//AN 4.226: Kinds of Expression (1st) Paṭhamavohārapatha Sutta

AN 4.228//AN 4.227: Kinds of Expression (2nd) Dutiyavohārapatha Sutta

AN 4.229//AN 4.228: Imprudence Ahirika Sutta

AN 4.230//AN 4.229: Witless Duppañña Sutta

AN 4.231//AN 4.230: Poets Kavi Sutta

Four kinds of poets.

Kamma Vagga

AN 4.232//AN 4.231: Deeds In Brief Saṃkhitta Sutta

Karma that’s dark, bright, both, and neither.

AN 4.233//AN 4.232: Deeds in Detail Vitthāra Sutta

Karma that’s dark, bright, both, and neither.

AN 4.234//AN 4.233: About Soṇakāyana Soṇakāyana Sutta

A brahmin accuses the Buddha of being an annihilationist.

AN 4.235//AN 4.234: Training Rules (1st) Paṭhamasikkhāpada Sutta

Karma that’s dark, bright, both, and neither, explained with the precepts.

AN 4.236//AN 4.234: Training Rules (2nd) Dutiyasikkhāpada Sutta

Karma that’s dark, bright, both, and neither, explained with the grave violations and the paths of wholesome deeds.

AN 4.237//AN 4.235: The Noble Path Ariyamagga Sutta

Karma that’s dark, bright, both, and neither, explained with the noble eightfold path.

AN 4.238//AN 4.236: Awakening Factors Bojjhaṅga Sutta

Karma that’s dark, bright, both, and neither, explained with the awakening factors.

AN 4.239//AN 4.237: Blameworthy Sāvajja Sutta

Blameworthy or blameless deeds and view determine rebirth.

AN 4.240//AN 4.238: Pleasing Abyābajjha Sutta

Hurtful or pleasing deeds and view determine rebirth.

AN 4.241//AN 4.239: Ascetics Samaṇa Sutta

Four kinds of ascetics found only in the Buddha’s teaching.

AN 4.242//AN 4.240: Benefits of a Good Person Sappurisānisaṃsa Sutta

Relying on a good person brings four benefits.

Āpattibhaya Vagga

AN 4.243//AN 4.241: Schism in the Saṅgha Saṃghabhedaka Sutta

A bad monk enjoys schism in the Saṅgha.

AN 4.244//AN 4.242: Perils of Offenses Āpattibhaya Sutta

A mendicant fears offenses just as someone would fear punishment.

AN 4.245//AN 4.243: The Benefits of Training Sikkhānisaṃsa Sutta

How training benefits, wisdom oversees, freedom is the heart, and mindfulness is in charge.

AN 4.246//AN 4.244: Lying Postures Seyyā Sutta

How a corpse, a hedonist, a lion, and a Buddha go to sleep.

AN 4.247//AN 4.245: Worthy of a Monument Thūpāraha Sutta

Four people worthy of a pagoda.

AN 4.248//AN 4.246: The Growth of Wisdom Paññāvuddhi Sutta

AN 4.249//AN 4.246: Very Helpful Bahukāra Sutta

AN 4.250//AN 4.247: Expressions (1st) Paṭhamavohāra Sutta

AN 4.251//AN 4.248: Expressions (2nd) Dutiyavohāra Sutta

AN 4.252//AN 4.249: Expressions (3rd) Tatiyavohāra Sutta

AN 4.253//AN 4.250: Expressions (4th) Catutthavohāra Sutta

Abhiññā Vagga

AN 4.254//AN 4.251: Insight Abhiññā Sutta

Things that are to be fully known, given up, developed, and realized through insight.

AN 4.255//AN 4.252: Searches Pariyesanā Sutta

Noble and ignoble searches.

AN 4.256//AN 4.253: Ways of Being Inclusive Saṅgahavatthu Sutta

How to gather and sustain a community.

AN 4.257//AN 4.254: With Māluṅkyaputta Mālukyaputta Sutta

An old monk asks for advice before his retreat.

AN 4.258//AN 4.255: Families Kula Sutta

Why families lose wealth.

AN 4.259//AN 4.256: A Thoroughbred (1st) Paṭhamaājānīya Sutta

How a mendicant is like a fine thoroughbred.

AN 4.260//AN 4.257: A Thoroughbred (2nd) Dutiyaājānīya Sutta

How a mendicant is like a fine thoroughbred.

AN 4.261//AN 4.258: Powers Bala Sutta

Four spiritual powers.

AN 4.262//AN 4.259: Wilderness Arañña Sutta

Things that make you unfit for living secluded in the wilderness.

AN 4.263//AN 4.260: Deeds Kamma Sutta

Blameworthy and blameless deeds.

Kammapatha Vagga

AN 4.264//AN 4.261: Killing Living Creatures Pāṇātipātī Sutta

AN 4.265//AN 4.262: Stealing Adinnādāyī Sutta

AN 4.266//AN 4.263: Misconduct Micchācārī Sutta

AN 4.267//AN 4.264: Lying Musāvādī Sutta

AN 4.268//AN 4.265: Divisive Speech Pisuṇavācā Sutta

AN 4.269//AN 4.266: Harsh Speech Pharusavācā Sutta

AN 4.270//AN 4.267: Talking Nonsense Samphappalāpa Sutta

AN 4.271//AN 4.268: Covetousness Abhijjhālu Sutta

AN 4.272//AN 4.269: Ill Will Byāpannacitta Sutta

AN 4.273//AN 4.270: Wrong View Micchādiṭṭhi Sutta

Rāga Peyyāla

AN 4.274//AN 4.271: Mindfulness Meditation Satipaṭṭhāna Sutta

AN 4.275//AN 4.271: Right Efforts Sammappadhāna Sutta

AN 4.276//AN 4.271: Bases of Psychic Power Iddhipāda Sutta

Complete Understanding, Etc. Pariññādi Sutta

Pañcakanipāta

Paṭhamapaṇṇāsaka

Sekhabala Vagga

AN 5.1: In Brief Saṃkhitta Sutta

Five powers of a trainee.

AN 5.2: In Detail Vitthata Sutta

Five powers of a trainee, explained.

AN 5.3: Suffering Dukkha Sutta

Suffering in this life and the next.

AN 5.4: Cast Down Yathābhata Sutta

Five qualities determine rebirth.

AN 5.5: Disrobing Sikkhā Sutta

Reasons to criticize a mendicant who disrobes, or praise one who remains.

AN 5.6: Becoming Samāpatti Sutta

Loss of foundational qualities leads to decline.

AN 5.7: Sensual Pleasures Kāma Sutta

The Buddha looks after mendicants like a nurse looks after a child until they’ve grown up.

AN 5.8: Failure Cavana Sutta

A mendicant with five bad qualities fails in the Dharma.

AN 5.9: Disrespect (1st) Paṭhamaagārava Sutta

A disrespectful mendicant with five bad qualities fails in the Dharma.

AN 5.10: Disrespect (2nd) Dutiyaagārava Sutta

A mendicant with five bad qualities can’t grow in the Dharma.

Bala Vagga

AN 5.11: Not Learned From Anyone Else Ananussuta Sutta

The five powers of a Realized One.

AN 5.12: Peak Kūṭa Sutta

Of the five powers, wisdom is chief.

AN 5.13: In Brief Saṃkhitta Sutta

The five powers in brief.

AN 5.14: In Detail Vitthata Sutta

The five powers explained in detail.

AN 5.15: Should Be Seen Daṭṭhabba Sutta

Where to look for the five powers.

AN 5.16: The Peak, Again Punakūṭa Sutta

Wisdom is the chief of the five powers.

AN 5.17: One’s Own Welfare Paṭhamahita Sutta

By practicing but not teaching, one practices for one’s own good.

AN 5.18: Welfare of Others (2nd) Dutiyahita Sutta

By teaching but not practicing, one practices for the good of both.

AN 5.19: The Welfare of Neither Tatiyahita Sutta

By neither teaching nor practicing, one doesn’t practice for anyone’ good.

AN 5.20: The Welfare of Both Catutthahita Sutta

By both teaching and practicing, one practice for everyone’s good.

Pañcaṅgika Vagga

AN 5.21: Disrespect (1st) Paṭhamaagārava Sutta

If your basic practice is not there, you can’t go higher.

AN 5.22: Disrespect (2nd) Dutiyaagārava Sutta

If your basic practice is not there, you can’t go higher.

AN 5.23: Corruptions Upakkilesa Sutta

The hindrances are like the corruptions in gold.

AN 5.24: Unethical Dussīla Sutta

Dharmas starting with morality naturally evolve to freedom.

AN 5.25: Supported Anuggahita Sutta

Right view leads to freedom when supported by five factors.

AN 5.26: Opportunities for Freedom Vimuttāyatana Sutta

Occasions when one can experience liberation.

AN 5.27: Immersion Samādhi Sutta

Develop measureless convergence of mind and five knowledges intuitively arise.

AN 5.28: With Five Factors Pañcaṅgika Sutta

Five kinds of noble right convergence, including similes.

AN 5.29: Walking Meditation Caṅkama Sutta

The benefits of walking meditation.

AN 5.30: With Nāgita Nāgita Sutta

The Buddha tells Venerable Nāgita how he dislikes noisy crowds, and wishes never to become famous.

Sumana Vagga

AN 5.31: With Sumanā Sumana Sutta

Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.

AN 5.32: With Cundī Cundī Sutta

Princess Cundī asks the Buddha about the best kind of confidence.

AN 5.33: With Uggaha Uggaha Sutta

Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.

AN 5.34: With General Sīha Sīhasenāpati Sutta

The Buddha teaches General Sīha the benefits which he can see for himself in this life, and those in the next life, which he must take on faith.

AN 5.35: The Benefits of Giving Dānānisaṃsa Sutta

Five benefits of generosity for lay people.

AN 5.36: Timely Gifts Kāladāna Sutta

Gifts at the right time, in a appropriate way. The verses are the classic kāladāna blessing.

AN 5.37: Food Bhojana Sutta

Give and you shall receive. The verses are a classic blessing, beginning with Āyudo balado dhīro.

AN 5.38: Faith Saddha Sutta

When someone is a donor, the reap the benefits of association with the Saṅgha.

AN 5.39: A Child Putta Sutta

Reasons why parents want to have children.

AN 5.40: Great Sal Trees Mahāsālaputta Sutta

How a virtuous family head is like a great tree in the mountains.

Muṇḍarāja Vagga

AN 5.41: Getting Rich Ādiya Sutta

The legitimate purposes of wealth.

AN 5.42: A Good Person Sappurisa Sutta

A good person brings many blessings to their family.

AN 5.43: Likable Iṭṭha Sutta

You don’t get good things by praying for them, but by how you live.

AN 5.44: Agreeable Manāpadāyī Sutta

If you give the best, you get the best.

AN 5.45: Overflowing Merit Puññābhisanda Sutta

When offerings are used for deep meditation, the merit multiplies enormously.

AN 5.46: Success Sampadā Sutta

Kinds of spiritual success, in brief.

AN 5.47: Wealth Dhana Sutta

Kinds of spiritual wealth, in detail.

AN 5.48: Things That Cannot Be Had Alabbhanīyaṭhāna Sutta

A wise person reflects on their nature, so they do not suffer when struck by loss.

AN 5.49: The King of Kosala Kosala Sutta

When King Pasenadi learns of the death of his beloved Queen Mallikā, the Buddha consoles him.

AN 5.50: With Nārada Nārada Sutta

Depressed by the death of Queen Bhaddā, King Muṇḍa of Rājagaha neglects his duties, and broods by the side of his beloved’s corpse. Venerable Nārada eases his grief.

Dutiyapaṇṇāsaka

Nīvaraṇa Vagga

AN 5.51: Obstacles Āvaraṇa Sutta

The five hindrances weaken wisdom like side-channels weaken a river’s flow.

AN 5.52: A Heap of the Unskillful Akusalarāsi Sutta

The five hindrances are entirely unwholesome.

AN 5.53: Factors That Support Meditation Padhāniyaṅga Sutta

Conditions that help meditation progress smoothly.

AN 5.54: Times Good for Meditation Samaya Sutta

Times that are supportive for meditation practice.

AN 5.55: Mother and Son Mātāputta Sutta

A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.

AN 5.56: Mentor Upajjhāya Sutta

A monk, dissatisfied with monastic life, seeks support from his mentor.

AN 5.57: Subjects for Regular Reflection Abhiṇhapaccavekkhitabbaṭhāna Sutta

Topics that are worthy regularly reflecting on, whether as a lay person or renunciant.

AN 5.58: The Licchavi Youths Licchavikumāraka Sutta

When some wild young men show deep respect for the Buddha, a family elder is astonished.

AN 5.59: Gone Forth When Old (1st) Paṭhamavuḍḍhapabbajita Sutta

Things that are hard to find in someone who has gone forth when old.

AN 5.60: Gone Forth When Old (2nd) Dutiyavuḍḍhapabbajita Sutta

Things that are hard to find in someone who has gone forth when old.

Saññā Vagga

AN 5.61: Perceptions (1st) Paṭhamasaññā Sutta

Five meditations are very beneficial.

AN 5.62: Perceptions (2nd) Dutiyasaññā Sutta

Five meditations lead to the deathless.

AN 5.63: Growth (1st) Paṭhamavaḍḍhi Sutta

Noble growth for a male disciple.

AN 5.64: Growth (2nd) Dutiyavaḍḍhi Sutta

Noble growth for a female disciple.

AN 5.65: Discussion Sākaccha Sutta

Qualifications for taking part in a discussion on Dharma.

AN 5.66: Sharing Life Sājīva Sutta

Qualifications for sharing Dharma.

AN 5.67: Bases of Psychic Power (1st) Paṭhamaiddhipāda Sutta

The four bases of psychic power, together with energy, lead to awakening.

AN 5.68: Bases of Psychic Power (2nd) Dutiyaiddhipāda Sutta

The Buddha developed the bases for psychic power, which lead to his awakening.

AN 5.69: Disillusionment Nibbidā Sutta

Five meditations that lead to disillusionment with the world.

AN 5.70: The Ending of Defilements Āsavakkhaya Sutta

Five meditations that lead to the end of defilements.

Yodhājīva Vagga

AN 5.71: Freedom of Heart is the Fruit (1st) Paṭhamacetovimuttiphala Sutta

Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.

AN 5.72: Freedom of Heart is the Fruit (2nd) Dutiyacetovimuttiphala Sutta

Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.

AN 5.73: One Who Lives by the Teaching (1st) Paṭhamadhammavihārī Sutta

The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.

AN 5.74: One Who Lives by the Teaching (2nd) Dutiyadhammavihārī Sutta

The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.

AN 5.75: Warriors (1st) Paṭhamayodhājīva Sutta

Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.

AN 5.76: Warriors (2nd) Dutiyayodhājīva Sutta

Some warriors, like some monks, are killed or injured in battle, while others emerge victorious.

AN 5.77: Future Perils (1st) Paṭhamaanāgatabhaya Sutta

The dangers of living in a wilderness among wild beasts and so on.

AN 5.78: Future Perils (2nd) Dutiyaanāgatabhaya Sutta

The uncertainties of life may prevent your practice.

AN 5.79: Future Perils (3rd) Tatiyaanāgatabhaya Sutta

When the teachers and leaders of the Saṅgha are not well practiced, their weakness will be passed down the generations.

AN 5.80: Future Perils (4th) Catutthaanāgatabhaya Sutta

The Saṅgha may forsake the simple life and indulge in luxuries.

Thera Vagga

AN 5.81: Desirable Rajanīya Sutta

Senior mendicants with strong defilements are disliked.

AN 5.82: Free of Greed Vītarāga Sutta

Senior mendicants with strong defilements are disliked.

AN 5.83: Deceiver Kuhaka Sutta

Senior mendicants who are manipulative and opportunistic are disliked.

AN 5.84: Faithless Assaddha Sutta

Qualities making a senior mendicant liked or disliked.

AN 5.85: Cannot Endure Akkhama Sutta

A senior mendicant with no endurance is disliked.

AN 5.86: Attaining the Methods of Textual Analysis Paṭisambhidāpatta Sutta

A senior mendicant is like if they can analyze and explain the Dharma well, and if they are helpful in the monastery.

AN 5.87: Ethical Sīlavanta Sutta

A senior mendicant with morality, learning, who is a good speaker and successful meditator is liked.

AN 5.88: Senior Mendicants Thera Sutta

Even if a senior mendicant has many good qualities, they can still lead people astray if they have wrong view.

AN 5.89: A Trainee (1st) Paṭhamasekha Sutta

Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In brief.

AN 5.90: A Trainee (2nd) Dutiyasekha Sutta

Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In detail.

Kakudha Vagga

AN 5.91: Accomplishments (1st) Paṭhamasampadā Sutta

AN 5.92: Accomplishment (2nd) Dutiyasampadā Sutta

AN 5.93: Declarations Byākaraṇa Sutta

When people are asked whether they are enlightened, they might answer for different reasons.

AN 5.94: Living Comfortably Phāsuvihāra Sutta

Living comfortably by practicing meditation.

AN 5.95: Unshakable Akuppa Sutta

The four aspects of textual analysis.

AN 5.96: Remembering What You’ve Learned Sutadhara Sutta

Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.

AN 5.97: Talk Kathā Sutta

Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.

AN 5.98: In the Wilderness Āraññaka Sutta

A lion is always respectful when it kills. So too when the Buddha teaches he always respects his audience.

AN 5.99: The Lion Sīha Sutta

AN 5.100: With Kakudha Kakudhathera Sutta

Tatiyapaṇṇāsaka

Phāsuvihāra Vagga

AN 5.101: Assurance Sārajja Sutta

AN 5.102: Suspected Ussaṅkita Sutta

AN 5.103: A Master Thief Mahācora Sutta

AN 5.104: A Refined Ascetic of Ascetics Samaṇasukhumāla Sutta

AN 5.105: Living Comfortably Phāsuvihāra Sutta

AN 5.106: With Ānanda Ānanda Sutta

AN 5.107: Ethics Sīla Sutta

AN 5.108: An adept Asekha Sutta

AN 5.109: All Four Directions Cātuddisa Sutta

AN 5.110: Wilderness Arañña Sutta

Andhakavinda Vagga

AN 5.111: Visiting Families Kulūpaka Sutta

AN 5.112: An Ascetic to Follow Behind on Almsround Pacchāsamaṇa Sutta

AN 5.113: Right Immersion Sammāsamādhi Sutta

AN 5.114: At Andhakavinda Andhakavinda Sutta

AN 5.115: Stingy Maccharinī Sutta

AN 5.116: Praise Vaṇṇanā Sutta

AN 5.117: Envious Issukinī Sutta

AN 5.118: Having Wrong View Micchādiṭṭhika Sutta

AN 5.119: Wrong Speech Micchāvācā Sutta

AN 5.120: Wrong Effort Micchāvāyāma Sutta

Gilāna Vagga

AN 5.121: Sick Gilāna Sutta

AN 5.122: Mindfulness Well Established Satisūpaṭṭhita Sutta

AN 5.123: A Carer (1st) Paṭhamaupaṭṭhāka Sutta

AN 5.124: A Carer (2nd) Dutiyaupaṭṭhāka Sutta

AN 5.125: Longevity (1st) Paṭhamaanāyussā Sutta

AN 5.126: Longevity (2nd) Dutiyaanāyussā Sutta

AN 5.127: Living Apart Vapakāsa Sutta

AN 5.128: An Ascetic’s Happiness Samaṇasukha Sutta

AN 5.129: Fatal Wounds Parikuppa Sutta

AN 5.130: Loss Byasana Sutta

Rāja Vagga

AN 5.131: Wielding Power (1st) Paṭhamacakkānuvattana Sutta

AN 5.132: Wielding Power (2nd) Dutiyacakkānuvattana Sutta

AN 5.133: A Principled King Dhammarājā Sutta

AN 5.134: In Whatever Region Yassaṃdisaṃ Sutta

AN 5.135: Aspiration (1st) Paṭhamapatthanā Sutta

AN 5.136: Aspiration (2nd) Dutiyapatthanā Sutta

AN 5.137: Little Sleep Appaṃsupati Sutta

AN 5.138: Eating Food Bhattādaka Sutta

AN 5.139: Cannot Endure Akkhama Sutta

AN 5.140: A Listener Sota Sutta

Tikaṇḍakī Vagga

AN 5.141: Scorn Avajānāti Sutta

AN 5.142: Violation Ārabhati Sutta

AN 5.143: At Sārandada Sārandada Sutta

AN 5.144: At Tikaṇḍakī Tikaṇḍakī Sutta

AN 5.145: Hell Niraya Sutta

AN 5.146: A Friend Mitta Sutta

AN 5.147: Gifts of a Bad Person Asappurisadāna Sutta

AN 5.148: Gifts of a Good Person Sappurisadāna Sutta

AN 5.149: Temporarily Free (1st) Paṭhamasamayavimutta Sutta

AN 5.150: Temporarily Free (2nd) Dutiyasamayavimutta Sutta

Catutthapaṇṇāsaka

Saddhamma Vagga

AN 5.151: Inevitability Regarding the Right Path (1st) Paṭhamasammattaniyāma Sutta

AN 5.152: Inevitability Regarding the Right Path (2nd) Dutiyasammattaniyāma Sutta

AN 5.153: Inevitability Regarding the Right Path (3rd) Tatiyasammattaniyāma Sutta

AN 5.154: The Decline of the True Teaching (1st) Paṭhamasaddhammasammosa Sutta

AN 5.155: The Decline of the True Teaching (2nd) Dutiyasaddhammasammosa Sutta

AN 5.156: The Decline of the True Teaching (3rd) Tatiyasaddhammasammosa Sutta

AN 5.157: Inappropriate Talk Dukkathā Sutta

AN 5.158: Timidity Sārajja Sutta

AN 5.159: With Udāyī Udāyī Sutta

AN 5.160: Hard to Get Rid Of Duppaṭivinodaya Sutta

Āghāta Vagga

AN 5.161: Getting Rid of Resentment (1st) Paṭhamaāghātapaṭivinaya Sutta

AN 5.162: Getting Rid of Resentment (2nd) Dutiyaāghātapaṭivinaya Sutta

AN 5.163: Discussions Sākaccha Sutta

AN 5.164: Sharing a Way of Life Sājīva Sutta

AN 5.165: Asking Questions Pañhapucchā Sutta

AN 5.166: Cessation Nirodha Sutta

AN 5.167: Accusation Codanā Sutta

AN 5.168: Ethics Sīla Sutta

AN 5.169: Quick-witted Khippanisanti Sutta

AN 5.170: With Bhaddaji Bhaddaji Sutta

Upāsaka Vagga

AN 5.171: Timidity Sārajja Sutta

AN 5.172: Assured Visārada Sutta

AN 5.173: Hell Niraya Sutta

AN 5.174: Threats Vera Sutta

AN 5.175: Outcaste Caṇḍāla Sutta

AN 5.176: Rapture Pīti Sutta

AN 5.177: Trades Vaṇijjā Sutta

AN 5.178: Kings Rājā Sutta

AN 5.179: A Layperson Gihi Sutta

AN 5.180: About Gavesī Gavesī Sutta

Arañña Vagga

AN 5.181: Wilderness Dwellers Āraññika Sutta

AN 5.182: Robes Cīvara Sutta

AN 5.183: Dwelling at the Root of a Tree Rukkhamūlika Sutta

AN 5.184: Charnel Ground Dwellers Sosānika Sutta

AN 5.185: Open Air Dwellers Abbhokāsika Sutta

AN 5.186: Those Who Never Lie Down Nesajjika Sutta

AN 5.187: Those Who Sleep Wherever a Mat is Laid Yathāsanthatika Sutta

AN 5.188: Those Who Eat in One Sitting Ekāsanika Sutta

AN 5.189: Refusers of Late Food Khalupacchābhattika Sutta

AN 5.190: Those Who Eat Only From the Almsbowl Pattapiṇḍika Sutta

Brāhmaṇa Vagga

AN 5.191: Dogs Soṇa Sutta

AN 5.192: With the Brahmin Doṇa Doṇabrāhmaṇa Sutta

AN 5.193: With Saṅgārava Saṅgārava Sutta

AN 5.194: With Kāraṇapālī Kāraṇapālī Sutta

AN 5.195: Piṅgiyānī Piṅgiyānī Sutta

AN 5.196: The Great Dreams Mahāsupina Sutta

AN 5.197: Obtacles to Rain Vassa Sutta

AN 5.198: Well-Spoken Words Vācā Sutta

AN 5.199: Families Kula Sutta

AN 5.200: Elements of Escape Nissāraṇīya Sutta

Pañcamapaṇṇāsaka

Kimila Vagga

AN 5.201: With Kimbila Kimila Sutta

AN 5.202: Listening to the Teaching Dhammassavana Sutta

AN 5.203: A Thoroughbred Assājānīya Sutta

AN 5.204: Powers Bala Sutta

AN 5.205: Emotional Barrenness Cetokhila Sutta

AN 5.206: Shackles Vinibandha Sutta

AN 5.207: Porridge Yāgu Sutta

AN 5.208: Chew Sticks Dantakaṭṭha Sutta

AN 5.209: The Sound of Singing Gītassara Sutta

AN 5.210: Unmindful Muṭṭhassati Sutta

Akkosaka Vagga

AN 5.211: An Abuser Akkosaka Sutta

AN 5.212: Starting Arguments Bhaṇḍanakāraka Sutta

AN 5.213: Ethics Sīla Sutta

AN 5.214: Someone Who Talks a Lot Bahubhāṇi Sutta

AN 5.215: Intolerance (1st) Paṭhamaakkhanti Sutta

AN 5.216: Intolerance (2nd) Dutiyaakkhanti Sutta

AN 5.217: Uninspiring Conduct (1st) Paṭhamaapāsādika Sutta

AN 5.218: Uninspiring Conduct (2nd) Dutiyaapāsādika Sutta

AN 5.219: Fire Aggi Sutta

AN 5.220: About Madhurā Madhurā Sutta

Dīghacārika Vagga

AN 5.221: Long Wandering (1st) Paṭhamadīghacārika Sutta

AN 5.222: Long Wandering (2nd) Dutiyadīghacārika Sutta

AN 5.223: Overstaying Atinivāsa Sutta

AN 5.224: Stingy Maccharī Sutta

AN 5.225: Visiting Families (1st) Paṭhamakulūpaka Sutta

AN 5.226: Visiting Families (2nd) Dutiyakulūpaka Sutta

AN 5.227: Riches Bhoga Sutta

AN 5.228: Eating Late Ussūrabhatta Sutta

AN 5.229: Black Snakes (1st) Paṭhamakaṇhasappa Sutta

AN 5.230: Black Snakes (2nd) Dutiyakaṇhasappa Sutta

Āvāsika Vagga

AN 5.231: A Resident Mendicant Āvāsika Sutta

AN 5.232: Liked Piya Sutta

AN 5.233: Lighting Up Sobhana Sutta

AN 5.234: Very Helpful Bahūpakāra Sutta

AN 5.235: A Compassionate Mendicant Anukampa Sutta

AN 5.236: Deserving Criticism (1st) Paṭhamaavaṇṇāraha Sutta

AN 5.237: Deserving Criticism (2nd) Dutiyaavaṇṇāraha Sutta

AN 5.238: Deserving Criticism (3rd) Tatiyaavaṇṇāraha Sutta

AN 5.239: Stinginess (1st) Paṭhamamacchariya Sutta

AN 5.240: Stinginess (2nd) Dutiyamacchariya Sutta

Duccarita Vagga

AN 5.241: Bad Conduct (1st) Paṭhamaduccarita Sutta

AN 5.242: Bad Bodily Conduct (1st) Paṭhamakāyaduccarita Sutta

AN 5.243: Bad Verbal Conduct (1st) Paṭhamavacīduccarita Sutta

AN 5.244: Bad Mental Conduct (1st) Paṭhamamanoduccarita Sutta

AN 5.245: Bad Conduct (2nd) Dutiyaduccarita Sutta

AN 5.246: Bad Bodily Conduct (2nd) Dutiyakāyaduccarita Sutta

AN 5.247: Bad Verbal Conduct (2nd) Dutiyavacīduccarita Sutta

AN 5.248: Bad Mental Conduct (2nd) Dutiyamanoduccarita Sutta

AN 5.249: A Charnel Ground Sivathika Sutta

AN 5.250: Faith in Individuals Puggalappasāda Sutta

Chaṭṭhapaṇṇāsaka

Upasampadā Vagga

AN 5.251: Who Should Give Ordination Upasampādetabba Sutta

AN 5.252: Who Should Give Dependence Nissaya Sutta

AN 5.253: Who Should Have a Novice as Attendant Sāmaṇera Sutta

AN 5.254: Five Kinds of Stinginess Pañcamacchariya Sutta

AN 5.255: Giving Up Stinginess Macchariyappahāna Sutta

AN 5.256: The First Absorption Paṭhamajhāna Sutta

The Second Absorption, Etc. Dutiyajhānasuttādisattaka

AN 5.264: Another Discourse on the First Absorption Aparapaṭhamajhāna Sutta

Another Discourse on the Second Absorption, Etc. Aparadutiyajhānasuttādi

Sammuti Peyyāla

AN 5.272: A Meal Assigner Bhattuddesaka Sutta

A Lodgings Assigner Senāsanapaññāpakasuttādi

Sikkhāpada Peyyāla

AN 5.286: A Monk Bhikkhu Sutta

A Nun Bhikkhunīsuttādi

AN 5.293: An Ājīvaka Ājīvaka Sutta

A Nigaṇṭha, Etc. Nigaṇṭhasuttādi

Rāga Peyyāla

Chakkanipāta

Paṭhamapaṇṇāsaka

Āhuneyya Vagga

AN 6.1: Worthy of Offerings (1st) Paṭhamaāhuneyya Sutta

A mendicant is worthy of gifts because of equanimity for the six senses.

AN 6.2: Worthy of Offerings (2nd) Dutiyaāhuneyya Sutta

A mendicant is worthy of gifts because of the six higher knowledges.

AN 6.3: Faculties Indriya Sutta

A mendicant is worthy of gifts because of six faculties.

AN 6.4: Powers Bala Sutta

A mendicant is worthy of gifts because of six powers.

AN 6.5: The Thoroughbred (1st) Paṭhamaājānīya Sutta

A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.

AN 6.6: The Thoroughbred (2nd) Dutiyaājānīya Sutta

A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.

AN 6.7: The Thoroughbred (3rd) Tatiyaājānīya Sutta

A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.

AN 6.8: Unsurpassable Anuttariya Sutta

AN 6.9: Topics for Recollection Anussatiṭṭhāna Sutta

AN 6.10: With Mahānāma Mahānāma Sutta

The Buddha teaches his relative Mahānāma that a noble disciple often practices the six recollections, which lead to joy and peace.

Sāraṇīya Vagga

AN 6.11: Warm-hearted (1st) Paṭhamasāraṇīya Sutta

Six warm-hearted qualities practiced among the mendicants.

AN 6.12: Warm-hearted (2nd) Dutiyasāraṇīya Sutta

Six warm-hearted qualities practiced among the mendicants.

AN 6.13: Elements of Escape Nissāraṇīya Sutta

The Buddha’s teachings are effective, so we can’t claim to have practiced them fully if we’re still afflicted by the various forms of suffering.

AN 6.14: A Good Death Bhaddaka Sutta

A mendicant who lives well and doesn’t waste time will have a good death.

AN 6.15: Regret Anutappiya Sutta

A mendicant who lives well and doesn’t waste time dies without regret.

AN 6.16: Nakula’s Father Nakulapitu Sutta

A sick householder is consoled by his wife, who says there is no need for him to be worried about dying, as she is well able to support the family and practice the Dhamma. He recovers, and visits the Buddha to sing the praises of his kind and wise wife.

AN 6.17: Sleep Soppa Sutta

Neither a king nor a mendicant gets anything accomplished if they just sleep all the time.

AN 6.18: A Fish Dealer Macchabandha Sutta

Those whose livelihood is the killing of animals do not prosper.

AN 6.19: Mindfulness of Death (1st) Paṭhamamaraṇassati Sutta

Many of those who practice mindfulness of death don’t do so urgently enough. Death might come to us at any moment.

AN 6.20: Mindfulness of Death (2nd) Dutiyamaraṇassati Sutta

A method for recollecting one’s own death that leads to urgency, diligence, and joy.

Anuttariya Vagga

AN 6.21: At Sāma Village Sāmaka Sutta

Even the gods know that some monks are falling away from their practice.

AN 6.22: Non-decline Aparihāniya Sutta

In the past, future, and present, practicing six good qualities protects against decline.

AN 6.23: Dangers Bhaya Sutta

Sensual pleasures are perilous.

AN 6.24: The Himalaya Himavanta Sutta

A mendicant who has fully mastered meditation could even split apart the Himalayas.

AN 6.25: Topics for Recollection Anussatiṭṭhāna Sutta

The six recollections are a way to escape from greed.

AN 6.26: With Mahākaccāna Mahākaccāna Sutta

Mahākaccāna teaches that the six recollections are a way to escape from greed and lead to a mind as vast as space.

AN 6.27: Proper Occasions (1st) Paṭhamasamaya Sutta

The right time to visit an esteemed mendicant is when you need spiritual guidance and support.

AN 6.28: Proper Occasions (2nd) Dutiyasamaya Sutta

Some senior mendicants discuss the right time to see an esteemed mendicant, and Mahākaccāna answers by quoting the Buddha from AN 6.27.

AN 6.29: With Udāyī Udāyī Sutta

When the Buddha asks about the topics for recollection, a monk reveals his ignorance. Ānanda then gives an unusual list of five recollections, which the Buddha supplements with a sixth.

AN 6.30: Unsurpassable Anuttariya Sutta

There are things in the world considered to be unsurpassed, but none of them compare with the Dhamma.

Devatā Vagga

AN 6.31: A Trainee Sekha Sutta

Things leading to decline or non-decline.

AN 6.32: Non-decline (1st) Paṭhamaaparihāna Sutta

A god speaks on things leading to decline or non-decline.

AN 6.33: Non-decline (2nd) Dutiyaaparihāna Sutta

The Buddha recounts the events of the previous discourse.

AN 6.34: With Mahāmoggallāna Mahāmoggallāna Sutta

Mahāmoggallāna is visited by a Brahmā god who had formerly been a mendicant, and they discuss which of the gods are stream-enterers.

AN 6.35: Things That Play a Part in Realization Vijjābhāgiya Sutta

Six kinds of perception that lead to wisdom.

AN 6.36: Roots of Quarrels Vivādamūla Sutta

If a mendicant nurses six kinds of defilements it leads to bitterness and disputes in the Saṅgha.

AN 6.37: A Gift With Six Factors Chaḷaṅgadāna Sutta

Seeing the laywoman Veḷukaṇṭakī preparing a meal for the Saṅgha, the Buddha celebrated by saying that giving is of great benefit when the donor and the recipient each possess three qualities.

AN 6.38: One’s Own Volition Attakārī Sutta

The Buddha rebuts a brahmin’s claim that there is no such thing as actions initiated by oneself.

AN 6.39: Sources Nidāna Sutta

Greed, hate, and delusion are the roots of deeds.

AN 6.40: With Kimbila Kimila Sutta

The Buddha explains to Venerable Kimbila the reasons why Buddhism lasts long after the Buddha’s demise.

AN 6.41: A Tree Trunk Dārukkhandha Sutta

Even a simple block of wood can be perceived in different ways by a mendicant with advanced meditation.

AN 6.42: With Nāgita Nāgita Sutta

When visited by a noisy crowd, the Buddha speaks to his attendant Nāgita of his love of seclusion and solitude, and of his regard for forest mendicants.

Dhammika Vagga

AN 6.43: The Giant Nāga Sutta

When going for a bath, the Buddha encounters a giant royal elephant. But a spiritual giant is even more impressive.

AN 6.44: With Migasālā Migasālā Sutta

In response to criticism, the Buddha explains that it is difficult to compare the spiritual development of different individuals, so we should not be judgmental.

AN 6.45: Debt Iṇa Sutta

Poor people suffer when they get in debt. Spiritual practitioners who are devoid of good qualities suffer in a similar way.

AN 6.46: By Mahācunda Mahācunda Sutta

In a discourse evidently set some time after the Buddha’s passing, Venerable Mahācunda urges different groups of meditators, whether they emphasize serenity or insight, to respect and support each other.

AN 6.47: Realizable in This Very life (1st) Paṭhamasandiṭṭhika Sutta

The Buddha explains to the wanderer Moliyasīvaka how the teaching may be realized in the present life.

AN 6.48: Realizable in This Very Life (2nd) Dutiyasandiṭṭhika Sutta

The Buddha explains a brahmin how the teaching may be realized in the present life.

AN 6.49: With Khema Khema Sutta

Two monks separately come to the Buddha and speak of awakening in terms of letting go conceit. The Buddha affirms that they are, in fact, awakened, and that such indirect means are the proper way to make such declarations.

AN 6.50: Sense Restraint Indriyasaṃvara Sutta

Just as a tree without leaves cannot grow, sense restraint is the foundation for spiritual growth.

AN 6.51: With Ānanda Ānanda Sutta

Venerables Ānanda and Sāriputta discuss how a mendicants gets to further their learning and understanding.

AN 6.52: Aristocrats Khattiya Sutta

The Buddha explains to the brahmin Jāṇussoṇī the ambition, quest, commitment, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics.

AN 6.53: Diligence Appamāda Sutta

With a series of vivid similes, the Buddha shows how diligence leads to benefits in both this life and the next.

AN 6.54: About Dhammika Dhammika Sutta

The monk Dhammika annoys both the monks and the layfolk so badly that they banish him. He comes to the Buddha, who consoles him and raises his spirits with a story, while at the same time showing him the error of his ways.

Dutiyapaṇṇāsaka

Mahā Vagga

AN 6.55: With Soṇa Soṇa Sutta

When Venerable Soṇa thinks of disrobing, the Buddha comes and encourages him with the famous simile of the lute that is tuned neither too loose nor too tight.

AN 6.56: With Phagguṇa Phagguna Sutta

The Buddha consoles Venerable Phagguṇa on his deathbed, and he dies at peace. The Buddha then explains to Ānanda the benefits of hearing the Dhamma at the right time.

AN 6.57: The Six Classes of Rebirth Chaḷabhijāti Sutta

Ānanda asks the Buddha about the six classes of people described by the rival ascetic Pūraṇa Kassapa. The Buddha rejects them, and proposes an alternate scheme, emphasizing the importance ones deeds in this life.

AN 6.58: Defilements Āsava Sutta

The Buddha explains diverse methods for overcoming diverse kinds of defilements.

AN 6.59: With Dārukammika Dārukammika Sutta

The householder Dārukammika claims to give gifts to arahants. But the Buddha warns him that it’s hard to know who is really an arahant, and encourage him instead to make offerings to the Saṅgha.

AN 6.60: With Hatthisāriputta Hatthisāriputta Sutta

The junior monk Citta Hatthisāriputta rudely interrupts his seniors, and is admonished by Mahākoṭṭhita. His friends speak in his defense, but Mahākoṭṭhita warns them with a long explanation of how hard it is to know another’s mind. Ultimately, Citta disrobes.

AN 6.61: In the Middle Majjhe Sutta

Several senior mendicants discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then ask the Buddha. He praises each reading, but gives his own intended meaning.

AN 6.62: Knowledge of the Faculties of Persons Purisindriyañāṇa Sutta

A monk asks whether, when the Buddha said that Devadatta was going to hell, he was speaking metaphorically. The Buddha castigates him, wondering how anyone could misunderstand such a straightforward statement, and explains how he reads the minds of others and understands where their deeds will lead them.

AN 6.63: Penetrative Nibbedhika Sutta

A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc.

AN 6.64: The Lion’s Roar Sīhanāda Sutta

The Buddha possesses six spiritual powers that enable him to roar his lion’s roar.

Devatā Vagga

AN 6.65: The Fruit of Non-Return Anāgāmiphala Sutta

Six things lead to non-return.

AN 6.66: Perfection Arahatta Sutta

Six things lead to perfection.

AN 6.67: Friends Mitta Sutta

With bad friends, a mendicant cannot fulfill six good qualities, but with good friends they can.

AN 6.68: Enjoying Company Saṅgaṇikārāma Sutta

A mendicant who loves to socialize can’t find peace in meditation, but one who loves solitude can.

AN 6.69: A God Devatā Sutta

A god speaks on the factors of non-decline. When the Buddha repeats what he says, Sāriputta gives an explaination.

AN 6.70: Immersion Samādhi Sutta

Without samādhi or immersion it is impossible to realize the higher truths of the path.

AN 6.71: Capable of Realizing Sakkhibhabba Sutta

Six qualities that enable a mendicant to gain understanding.

AN 6.72: Strength Bala Sutta

Six qualities that enable a mendicant to gain strength in meditation.

AN 6.73: First Absorption (1st) Paṭhamatajjhāna Sutta

Six qualities that enable a mendicant to gain the first absorption.

AN 6.74: First Absorption (2nd) Dutiyatajjhāna Sutta

Six qualities that enable a mendicant to gain the first absorption.

Arahatta Vagga

AN 6.75: Suffering Dukkha Sutta

Six qualities that lead to suffering, and whose absence leads to happiness.

AN 6.76: Perfection Arahatta Sutta

Qualities for realizing arahantship.

AN 6.77: Superhuman States Uttarimanussadhamma Sutta

Qualities for realizing superhuman states.

AN 6.78: Joy and Happiness Sukhasomanassa Sutta

Qualities leading to happiness.

AN 6.79: Achievement Adhigama Sutta

Qualities for gaining and strengthening good qualities.

AN 6.80: Greatness Mahantatta Sutta

Possessing six qualities a mendicant attains to greatness.

AN 6.81: Hell (1st) Paṭhamaniraya Sutta

Things leading to hell or heaven.

AN 6.82: Hell (2nd) Dutiyaniraya Sutta

Things leading to hell or heaven.

AN 6.83: The Best Thing Aggadhamma Sutta

Things leading to or obstructing the attainment of perfection.

AN 6.84: Day and Night Rattidivasa Sutta

Things leading to growth or deterioration by day or night.

Sīti Vagga

AN 6.85: Coolness Sītibhāva Sutta

Possessing six qualities a mendicant attains to coolness.

AN 6.86: Obstacles Āvaraṇa Sutta

Things that enable or obstruct true understanding while listening to the teachings.

AN 6.87: A Murderer Voropita Sutta

Things that enable or obstruct true understanding while listening to the teachings.

AN 6.88: Wanting to Listen Sussūsati Sutta

Things that enable or obstruct true understanding while listening to the teachings.

AN 6.89: Not Giving Up Appahāya Sutta

Requirements for becoming a stream-enterer.

AN 6.90: Given Up Pahīna Sutta

Things given up by a stream-enterer.

AN 6.91: Can’t Give Rise Abhabba Sutta

Things impossible for a stream-enterer.

AN 6.92: Things That Can’t Be Done (1st) Paṭhamaabhabbaṭṭhāna Sutta

Things impossible for a stream-enterer.

AN 6.93: Things That Can’t Be Done (2nd) Dutiyaabhabbaṭṭhāna Sutta

Things impossible for a stream-enterer.

AN 6.94: Things That Can’t Be Done (3rd) Tatiyaabhabbaṭṭhāna Sutta

Things impossible for a stream-enterer.

AN 6.95: Things That Can’t Be Done (4th) Catutthaabhabbaṭṭhāna Sutta

Things impossible for a stream-enterer.

Ānisaṃsa Vagga

AN 6.96: Appearance Pātubhāva Sutta

Things rare to find in the world.

AN 6.97: Benefit Ānisaṃsa Sutta

Benefits of stream-entry.

AN 6.98: Impermanence Anicca Sutta

A mendicant on the path cannot see any condition as permanent.

AN 6.99: Suffering Dukkha Sutta

A mendicant on the path cannot see any condition as pleasurable.

AN 6.100: Not-Self Anatta Sutta

A mendicant on the path cannot see any thing as not-self.

AN 6.101: Extinguished Nibbāna Sutta

A mendicant on the path cannot see extinguishment as suffering.

AN 6.102: Transience Anavatthita Sutta

Reasons for meditating on impermanence.

AN 6.103: With a Drawn Sword Ukkhittāsika Sutta

Reasons for meditating on suffering.

AN 6.104: Non-identification Atammaya Sutta

Reasons for meditating on not-self.

AN 6.105: States of Existence Bhava Sutta

Giving up rebirth in the three realms of existence, and developing the three trainings.

AN 6.106: Craving Taṇhā Sutta

Giving up conceit and craving.

Tika Vagga

AN 6.107: Greed Rāga Sutta

Antidotes for greed, hate, and delusion.

AN 6.108: Bad Conduct Duccarita Sutta

Antidotes for bad conduct.

AN 6.109: Thoughts Vitakka Sutta

Antidotes for bad thoughts.

AN 6.110: Perceptions Saññā Sutta

Antidotes for harmful perceptions.

AN 6.111: Elements Dhātu Sutta

Antidotes for harmful properties.

AN 6.112: Gratification Assāda Sutta

Antidotes for views of gratification, self, and wrong views.

AN 6.113: Dissatisfaction Arati Sutta

Antidotes for discontent, cruelty, and misconduct.

AN 6.114: Contentment Santuṭṭhitā Sutta

Antidotes for discontent, unawareness, and desire.

AN 6.115: Hard to Correct Dovacassatā Sutta

Antidotes for being hard to correct, bad friendship, and distraction.

AN 6.116: Restlessness Uddhacca Sutta

Antidotes for restlessness, lack of restraint, and heedlessness.

Sāmañña Vagga

AN 6.117: Observing the Body Kāyānupassī Sutta

Things that enable or obstruct meditation on the body.

AN 6.118: Observing Principles, Etc. Dhammānupassī Sutta

Things that enable or obstruct meditation on various things.

AN 6.119: About Tapussa Tapussa Sutta

Possessing six qualities, the householder Tapussa sees the Dhamma.

AN 6.120–139//AN 6.120: About Bhallika, Etc. Bhallikādi Sutta

Possessing six qualities, various householders see the Dhamma.

Rāga Peyyāla

Sattakanipāta

Paṭhamapaṇṇāsaka

Dhana Vagga

AN 7.1: Pleasing (1st) Paṭhamapiya Sutta

Seven qualities that make a mendicant either agreeable or disagreeable to their fellow monastics.

AN 7.2: Pleasing (2nd) Dutiyapiya Sutta

Seven qualities that make a mendicant either agreeable or disagreeable to their fellow monastics.

AN 7.3: Powers in Brief Saṃkhittabala Sutta

The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom.

AN 7.4: Powers in Detail Vitthatabala Sutta

The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom.

AN 7.5: Wealth in Brief Saṃkhittadhana Sutta

The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom.

AN 7.6: Wealth in Detail Vitthatadhana Sutta

The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom.

AN 7.7: With Ugga Ugga Sutta

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike spiritual wealth.

AN 7.8: Fetters Saṃyojana Sutta

The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

AN 7.9: Giving Up Pahāna Sutta

The purpose of the spiritual life is to give up the fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

AN 7.10: Stinginess Macchariya Sutta

The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess.

Anusaya Vagga

AN 7.11: Underlying Tendencies Paṭhamaanusaya Sutta

The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

AN 7.12: Tendencies Dutiyaanusaya Sutta

The purpose of the spiritual life is to give up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

AN 7.13: A Family Kula Sutta

Factors that make a family worth visiting.

AN 7.14: Persons Puggala Sutta

Seven persons who are worthy of gifts and veneration.

AN 7.15: A Simile With Water Udakūpamā Sutta

Seven people found in the world who are like those in water.

AN 7.16: Observing Impermanence Aniccānupassī Sutta

Seven persons who are worthy of gifts and veneration.

AN 7.17//AN 7.17a: Observing Suffering Dukkhānupassī Sutta

Seven persons who are worthy of gifts and veneration.

AN 7.18//AN 7.17b: Observing Not-self Anattānupassī Sutta

Seven persons who are worthy of gifts and veneration.

AN 7.19//AN 7.17c: Extinguishment Nibbāna Sutta

Seven persons who are worthy of gifts and veneration.

AN 7.20//AN 7.18: Qualifications for Graduation Niddasavatthu Sutta

A mendicant with seven qualities is qualified to graduate.

Vajjisattaka Vagga

AN 7.21//AN 7.19: At Sārandada Sārandada Sutta

The Buddha teaches the seven principles of non-decline to the Licchavis at the Sārandada shrine near Vesālī.

AN 7.22//AN 7.20: With Vassakāra Vassakāra Sutta

King Ajātasattu of Magadha wishes to invade the Vajjians, and sends his minister Vassakāra to tell the Buddha of his intentions. The Buddha recalls the time he taught the seven principles of non-decline to the Vajjians.

AN 7.23//AN 7.21: Non-Decline for Mendicants (1st) Paṭhamasattaka Sutta

The Buddha teaches the seven principles of non-decline to the mendicants.

AN 7.24//AN 7.22: Non-Decline for Mendicants (2nd) Dutiyasattaka Sutta

The Buddha teaches seven principles of non-decline to the mendicants.

AN 7.25//AN 7.23: Non-Decline for Mendicants (3rd) Tatiyasattaka Sutta

The Buddha teaches seven principles of non-decline to the mendicants.

AN 7.26//AN 7.24: Awakening Factors Bojjhaṅga Sutta

The Buddha teaches seven principles of non-decline to the mendicants.

AN 7.27//AN 7.25: Non-Decline for Mendicants Saññā Sutta

The Buddha teaches seven principles of non-decline to the mendicants.

AN 7.28//AN 7.26: Non-decline for a Trainee Mendicant Paṭhamaparihāni Sutta

Seven qualities leading to the decline of a mendicant who is a trainee.

AN 7.29//AN 7.27: Non-decline for a Lay Follower Dutiyaparihāni Sutta

Seven qualities leading to the decline of a lay follower.

AN 7.30//AN 7.28: Failures for a Lay Follower Vipatti Sutta

Seven failures for a lay follower.

AN 7.31//AN 7.29-30: Downfalls for a Lay Follower Parābhava Sutta

Seven ruins for a lay follower.

Devatā Vagga

AN 7.32//AN 7.31: Respect for Diligence Appamādagārava Sutta

A god speaks of the the seven principles of non-decline to the Buddha, who repeats it to the mendicants.

AN 7.33//AN 7.32: Respect for Conscience Hirigārava Sutta

The Buddha tells of hearing the seven principles of non-decline from a god.

AN 7.34//AN 7.33: Easy to Correct (1st) Paṭhamasovacassatā Sutta

The Buddha tells of hearing the seven principles of non-decline from a god.

AN 7.35//AN 7.34: Easy to Correct (2nd) Dutiyasovacassatā Sutta

The Buddha tells of hearing the seven principles of non-decline from a god. Sāriputta offers additional explanation.

AN 7.36//AN 7.35: A Friend (1st) Paṭhamamitta Sutta

When a friend has seven factors, one should associate with them.

AN 7.37//AN 7.36: A Friend (2nd) Dutiyamitta Sutta

When a mendicant has seven factors, one should stay close to them even if they send you away.

AN 7.38//AN 7.37a: Textual Analysis (1st) Paṭhamapaṭisambhidā Sutta

With seven qualities, a mendicant will soon realize the four kinds of textual analysis.

AN 7.39//AN 7.37b: Textual Analysis (2nd) Dutiyapaṭisambhidā Sutta

With seven qualities, Sāriputta realized the four kinds of textual analysis.

AN 7.40//AN 7.38a: Mastery of the Mind (1st) Paṭhamavasa Sutta

Seven qualities leading to mastery of meditation.

AN 7.41//AN 7.38b: Mastery of the Mind (2nd) Dutiyavasa Sutta

With seven qualities, Sāriputta became a master of meditation.

AN 7.42//AN 7.39: Graduation (1st) Paṭhamaniddasa Sutta

Sāriputta visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a mendicant is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities.

AN 7.43//AN 7.40: Graduation (2nd) Dutiyaniddasa Sutta

Ānanda visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a mendicant is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities.

Mahāyañña Vagga

AN 7.44//AN 7.41: Planes of Consciousness Sattaviññāṇaṭṭhiti Sutta

Seven planes of consciousness in which beings may be reborn.

AN 7.45//AN 7.42: Prerequisites for Immersion Samādhiparikkhāra Sutta

The path factors are the prerequisite for right immersion.

AN 7.46//AN 7.43: Fires (1st) Paṭhamaaggi Sutta

Seven fires, some physical, some psychological.

AN 7.47//AN 7.44: Fires (2nd) Dutiyaaggi Sutta

The brahmin Uggatasarīra has arranged a great sacrifice. On Ānanda’s advice, he asks the Buddha how to make a sacrifice beneficial.

AN 7.48//AN 7.45: Perceptions in Brief Paṭhamasaññā Sutta

Meditating on seven perceptions leads to the deathless, in brief.

AN 7.49//AN 7.46: Perceptions in Detail Dutiyasaññā Sutta

Meditating on seven perceptions leads to the deathless, in detail.

AN 7.50//AN 7.47: Sex Methuna Sutta

The brahmin Jāṇussoṇī asks the Buddha about behaviors that are a blemish to the celibate life.

AN 7.51//AN 7.48: Bound and Unbound Saṃyoga Sutta

By focusing on their own gendered attributes, a man or woman becomes attached to them and develops lust for the opposite sex.

AN 7.52//AN 7.49: A Very Fruitful Gift Dānamahapphala Sutta

The lay followers of Campā seek a teaching from the Buddha. Together with Sāriputta, they ask the Buddha about what makes a gift fruitful.

AN 7.53//AN 7.50: Nanda’s Mother Nandamātā Sutta

Sāriputta and Moggallāna are on tour in the southern hills. A deity informs the laywoman Veḷukaṇṭakī that they are approaching. When Sāriputta expresses his amazement that she speaks with the gods, she goes on to list many other of her own amazing qualities.

Dutiyapaṇṇāsaka

Abyākata Vagga

AN 7.54//AN 7.51: The Undeclared Points Abyākata Sutta

The Buddha explains why a noble disciple has no doubt when it comes to the unexplained points.

AN 7.55//AN 7.52: Places People Are Reborn Purisagati Sutta

Seven kinds of rebirth for non-returners, as well as extinguishment by not grasping.

AN 7.56//AN 7.53: Tissa the Brahmā Tissabrahmā Sutta

Two gods come to the Buddha on Vulture’s Peak and declare that the nuns are liberated. Moggallāna interrogates one of the deities on what he means, and the Buddha adds further explanation.

AN 7.57//AN 7.54: General Sīha Sīhasenāpati Sutta

The Buddha explains the benefits of giving that are visible in the present life, and one that is only apparent in the next.

AN 7.58//AN 7.55: Nothing to Hide Arakkheyya Sutta

Four areas where the Realized One has nothing to hide, and three ways he is irreproachable.

AN 7.59//AN 7.56: With Kimbila Kimila Sutta

Venerable Kimbila asks the Buddha the reasons for the long-lasting of Buddhism after the Buddha’s demise.

AN 7.60//AN 7.57: Seven Qualities Sattadhamma Sutta

Qualities required for arahantship.

AN 7.61//AN 7.58a: Nodding Off Pacalāyamāna Sutta

Before his awakening, Moggallāna is struggling with sleepiness in meditation. The Buddha visits him and gives seven ways to dispel drowsiness, and other important teachings.

AN 7.62//AN 7.58b: Don’t Fear Good Deeds Metta Sutta

The incalculable benefits of merit that last for many aeons.

AN 7.63//AN 7.59: Kinds of Wives Bhariyā Sutta

Anāthapiṇḍika’s home was in an uproar due to the badly behaved Sujātā, newly wedded to one of his sons. The Buddha speaks to her on the different kinds of wives.

AN 7.64//AN 7.60: Angry Kodhana Sutta

When someone is angry, they wish ill upon their enemy, and are disappointed if they do well. This sutta includes a powerful set of verses.

Mahā Vagga

AN 7.65//AN 7.61: Conscience and Prudence Hirīottappa Sutta

A sense of conscience is the foundation that leads step by step to liberation.

AN 7.66//AN 7.62: The Seven Suns Sattasūriya Sutta

A rare discourse on cosmic evolution. The Buddha describes the successive appearance of seven suns and how even the earth will be burned up.

AN 7.67//AN 7.63: The Simile of the Citadel Nagaropama Sutta

When a king’s fortress is well supplied with seven things and has four kinds of food supplies it is impregnable. Similarly, a noble disciple with seven qualities and the four absorptions is impregnable.

AN 7.68//AN 7.64: One Who Knows the Teachings Dhammaññū Sutta

A mendicant who has seven qualities is worthy, with a special emphasis on listening to and learning the teaching.

AN 7.69//AN 7.65: The Shady Orchid Tree Pāricchattaka Sutta

The blossoming of the Shady Orchid Tree delights the gods of the Thirty-Three, and in the same way, the renunciation of a Buddhist ascetic is delightful.

AN 7.70//AN 7.66: Honor Sakkacca Sutta

Sāriputta reflects on what a mendicant should revere in order to develop the wholesome. He reports to the Buddha that these things are indeed found in himself.

AN 7.71//AN 7.67: Committed to Development Bhāvanā Sutta

Liberation doesn’t happen because you wish for it, but because you develop the path.

AN 7.72//AN 7.68: The Simile of the Bonfire Aggikkhandhopama Sutta

It would be better for a monk to embrace a blazing fire than to lie with a maiden.

AN 7.73//AN 7.69: Sunetta Sunetta Sutta

There have been many great teachers in the past, who should not be reviled. But reviling a single noble disciple is even more serious.

AN 7.74//AN 7.70: Araka Araka Sutta

Araka was a famous teacher long ago, when the life span was much greater than today. Nevertheless, he still taught impermanence; how much more is it relevant today!

Vinaya Vagga

AN 7.75//AN 7.71: An Expert in the Monastic Law (1st) Paṭhamavinayadhara Sutta

An expert in monastic conduct has seven qualities.

AN 7.76//AN 7.72: An Expert in the Monastic Law (2nd) Dutiyavinayadhara Sutta

An expert in monastic conduct has seven qualities.

AN 7.77//AN 7.73: An Expert in the Monastic Law (3rd) Tatiyavinayadhara Sutta

An expert in monastic conduct has seven qualities.

AN 7.78//AN 7.74: An Expert in the Monastic Law (4th) Catutthavinayadhara Sutta

An expert in monastic conduct has seven qualities.

AN 7.79//AN 7.75: Shines as an Expert in the Monastic Law (1st) Paṭhamavinayadharasobhana Sutta

An expert in monastic conduct shines with seven qualities.

AN 7.80//AN 7.76: Shines as an Expert in the Monastic Law (2nd) Dutiyavinayadharasobhana Sutta

An expert in monastic conduct shines with seven qualities.

AN 7.81//AN 7.77: Shines as an Expert in the Monastic Law (3rd) Tatiyavinayadharasobhana Sutta

An expert in monastic conduct shines with seven qualities.

AN 7.82//AN 7.78: Shines as an Expert in the Monastic Law (4th) Catutthavinayadharasobhana Sutta

An expert in monastic conduct shines with seven qualities.

AN 7.83//AN 7.79: The Teacher’s Instructions Satthusāsana Sutta

The Buddha teaches the Vinaya expert Upāli a short summary of the teaching.

AN 7.84//AN 7.80: Settlement of Disciplinary Issues Adhikaraṇasamatha Sutta

Seven principles for settling issues and disputes that have arisen in the community.

Samaṇa Vagga

AN 7.85: A Mendicant Bhikkhu Sutta

AN 7.86: An Ascetic Samaṇa Sutta

AN 7.87: Brahmin Brāhmaṇa Sutta

AN 7.88: Scholar Sottiya Sutta

AN 7.89: Bathed Nhātaka Sutta

AN 7.90: A Knowledge Master Vedagū Sutta

AN 7.91: A Noble One Ariya Sutta

AN 7.92: A Perfected One Arahā Sutta

AN 7.93: Bad Qualities Asaddhamma Sutta

AN 7.94: Good Qualities Saddhamma Sutta

Āhuneyya Vagga

Rāga Peyyāla

Aṭṭhakanipāta

Paṭhamapaṇṇāsaka

Mettā Vagga

AN 8.1: The Benefits of Love Mettā Sutta

The eight benefits of practicing the meditation on love.

AN 8.2: Wisdom Paññā Sutta

Eight conditions that lead to the arising of wisdom, its growth and perfection.

AN 8.3: Disliked (1st) Paṭhamaappiya Sutta

Due to eight qualities, a mendicant is displeasing to their fellow monastics, but with the opposite qualities is pleasing.

AN 8.4: Disliked (2nd) Dutiyaappiya Sutta

Due to eight qualities, a mendicant is displeasing to their fellow monastics, but with the opposite qualities is pleasing.

AN 8.5: Worldly Conditions (1st) Paṭhamalokadhamma Sutta

The eight worldly conditions in brief: pain and loss, fame and disgrace, praise and blame, pleasure and pain.

AN 8.6: Worldly Conditions (2nd) Dutiyalokadhamma Sutta

The eight worldly conditions in detail: pain and loss, fame and disgrace, praise and blame, pleasure and pain.

AN 8.7: Devadatta’s Failure Devadattavipatti Sutta

Devadatta’s downfall was the eight worldly conditions.

AN 8.8: Uttara on Failure Uttaravipatti Sutta

In a discourse evidently set some time after the Buddha’s passing, Venerable Uttara, staying in a distant land, teaches that a mendicant should review their own failings and those of others. Questioned by Sakka, the Lord of Gods, Uttara affirms that he learned this from the Buddha.

AN 8.9: Nanda Nanda Sutta

The Buddha praises the grace and restraint of Venerable Nanda.

AN 8.10: Trash Kāraṇḍava Sutta

When a certain monk was admonished, he responded by attacking his reprovers. The Buddha tells the other monks to expel him, explaining that when such a monk lives hidden in the Saṅgha, his corruption can spread to the other monks.

Mahā Vagga

AN 8.11: At Verañja Verañja Sutta

The brahmin Verañja rebukes the Buddha for his lack of respect for senior brahmins. He levels a series of criticisms, each of which the Buddha deflects by redefining terms. The Buddha affirms that his claim to superiority is because he was the first to achieve awakening.

AN 8.12: With Sīha Sīha Sutta

General Sīha, a prominent disciple of the Jains, visits the Buddha against the wishes of Mahāvīra, the Jain leader. He challenges the Buddha by bringing up the various ways that people criticize him. Convinced by the Buddha’s response, Sīha wishes to take refuge in the Buddha; but the Buddha urges him to be cautious and to continue supporting the Jains.

AN 8.13: A Thoroughbred Assājānīya Sutta

With eight qualities a royal thoroughbred is worthy of a king. Likewise, with eight qualities a mendicant is worthy.

AN 8.14: A Wild Colt Assakhaḷuṅka Sutta

Eight flaws in wild horses, similar to eight flaws in mendicants.

AN 8.15: Stains Mala Sutta

Eight different kinds of stain.

AN 8.16: Going on a Mission Dūteyya Sutta

A mendicant with eight qualities is worthy of being sent on a mission.

AN 8.17: Imprisonment (1st) Paṭhamabandhana Sutta

A woman imprisons a man in eight ways.

AN 8.18: Imprisonment (2nd) Dutiyabandhana Sutta

A man imprisons a woman in eight ways.

AN 8.19: With Pahārāda Pahārāda Sutta

Demons delight in the ocean for eight reasons, and likewise the mendicants delight in the Dhamma for eight reasons.

AN 8.20: Sabbath Uposatha Sutta

On a full-moon night, the Buddha was to recite the code of conduct for the monks. However, he remained silent until dawn, due to the presence of a corrupt monk.

Gahapati Vagga

AN 8.21: With Ugga of Vesālī Paṭhamaugga Sutta

The Buddha celebrates the eight amazing qualities of the householder Ugga of Vesālī. Ugga himself speaks of these qualities.

AN 8.22: With Ugga of the Village of Hatthi Dutiyaugga Sutta

The Buddha celebrates the eight amazing qualities of the householder Ugga of Hatthigāma. Ugga himself speaks of these qualities.

AN 8.23: With Hatthaka (1st) Paṭhamahatthaka Sutta

The Buddha celebrates the seven amazing qualities of the householder Hatthaka of Āḷavī. When he hears of this, Hatthaka is anxious to know that no lay people were present. Learning of this, the Buddha adds humility as an eight quality.

AN 8.24: With Hatthaka (2nd) Dutiyahatthaka Sutta

The Buddha learns from Hatthaka of Āḷavī how he maintains a large following. He then celebrates Hatthaka’s eight good qualities.

AN 8.25: With Mahānāma Mahānāma Sutta

Questioned by his relative Mahānāma, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all.

AN 8.26: With Jīvaka Jīvaka Sutta

Questioned by Jīvaka Komārabhacca, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all.

AN 8.27: Powers (1st) Paṭhamabala Sutta

Eight very different kinds of powers.

AN 8.28: Powers (2nd) Dutiyabala Sutta

Eight powers of a perfected one.

AN 8.29: Lost Opportunities Akkhaṇa Sutta

Eight lost opportunities for spiritual practice.

AN 8.30: Anuruddha and the Great Thoughts Anuruddhamahāvitakka Sutta

Venerable Anuruddha reflects that the teachings is for someone who is of few wishes, content, secluded, energetic, mindful, peaceful, and wise. To these seven thoughts, the Buddha adds an eighth: the teaching is for those who delight in non-proliferation. Practicing in line with these eight thoughts of a great man, Venerable Anuruddha achieves perfection.

Dāna Vagga

AN 8.31: Giving (1st) Paṭhamadāna Sutta

Eight ways of giving a gift.

AN 8.32: Giving (2nd) Dutiyadāna Sutta

This verse on qualities of a good person appears to be a fragment of text, perhaps originally part of the previous sutta.

AN 8.33: Reasons to Give Dānavatthu Sutta

Eight grounds for giving.

AN 8.34: A Field Khetta Sutta

The rewards of giving are compared to fields of different qualities.

AN 8.35: Rebirth by Giving Dānūpapatti Sutta

When giving, if you expect a certain result in the next life, you can get it, if the conditions are right.

AN 8.36: Grounds for Making Merit Puññakiriyavatthu Sutta

The good deeds of giving, ethics, and meditation lead to good rebirths, depending on the level to which they are developed.

AN 8.37: Gifts of a Good Person Sappurisadāna Sutta

A good person gives gifts in eight ways.

AN 8.38: A Good Person Sappurisa Sutta

When a good person is born, it benefits eight kinds of people, like a rain-cloud showering all over the land.

AN 8.39: Overflowing Merit Abhisanda Sutta

Eight streams of merit, consisting in going for refuge and five kinds of gifts.

AN 8.40: The Results of Misconduct Duccaritavipāka Sutta

Eight kinds of misdeed are conducive to bad outcomes.

Uposatha Vagga

AN 8.41: The Sabbath With Eight Factors, In Brief Saṃkhittūposatha Sutta

When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Such a sabbath is glorious.

AN 8.42: The Sabbath With Eight Factors, In Detail Vitthatūposatha Sutta

When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. The benefits are explained at length.

AN 8.43: With Visākhā on the Sabbath Visākhā Sutta

The Buddha teaches the wealthy laywoman Visākhā that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones.

AN 8.44: With Vāseṭṭha on the Sabbath Vāseṭṭha Sutta

The Buddha teaches the layman Vāseṭṭha that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Vāseṭṭha exclaims that such a practice would be widely beneficial.

AN 8.45: With Bojjhā on the Sabbath Bojjha Sutta

The Buddha teaches the laywoman Bojjhā that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Bojjhā exclaims that such a practice would be widely beneficial.

AN 8.46: Anuruddha and the Agreeable Deities Anuruddha Sutta

Some “Agreeable” gods put on a display of music and dance for Venerable Anuruddha, but he is not impressed. He then asks the Buddha how women are reborn in such a heaven.

AN 8.47: With Visākhā on the Loveable Gods Dutiyavisākhā Sutta

The Buddha teaches the laywoman Visākhā eight qualities through which a woman may be reborn among the Agreeable gods.

AN 8.48: With Nakula’s Mother on the Loveable Gods Nakulamātā Sutta

The Buddha teaches the housewife Nakulamātā eight qualities through which a woman may be reborn among the Agreeable gods.

AN 8.49: Winning in This Life (1st) Paṭhamaidhalokika Sutta

The Buddha teaches the laywoman Visākhā four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.

AN 8.50: Winning in This Life (2nd) Dutiyaidhalokika Sutta

The Buddha teaches the mendicants four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.

Dutiyapaṇṇāsaka

Gotamī Vagga

AN 8.51: With Gotamī Gotamī Sutta

Mahāpajāpatī Gotamī, the Buddha’s foster mother, requests ordination from the Buddha. he declines, until urged to relent by Ānanda. He allows Mahāpajāpatī to go forth on eight conditions.

AN 8.52: An Adviser for Nuns Ovāda Sutta

With eight qualities a monk may be appointed to teach the nuns.

AN 8.53: Brief Advice to Gotamī Saṃkhitta Sutta

Mahāpajāpatī wishes to go on retreat, so the Buddha teaches her eight principles that summarize the Dhamma in brief.

AN 8.54: With Dīghajāṇu Dīghajāṇu Sutta

Dīghajāṇu of the Koliyans asks the Buddha to teach in a way suitable for lay people who enjoy life. The Buddha teaches four practical ways to ensure success in this life, and another four ways to ensure success in the next.

AN 8.55: With Ujjaya Ujjaya Sutta

The brahmin Ujjaya is going abroad, and asks the Buddha to teach him. The Buddha teaches four practical ways to ensure success in this life, and another four ways to ensure success in the next.

AN 8.56: Danger Bhaya Sutta

The Buddha explains how addiction to sensual pleasures is perilous.

AN 8.57: Worthy of Offerings to the Gods (1st) Paṭhamaāhuneyya Sutta

With eight qualities, a mendicant is worthy.

AN 8.58: Worthy of Offerings to the Gods (2nd) Dutiyaāhuneyya Sutta

With eight qualities, a mendicant is worthy.

AN 8.59: Eight People (1st) Paṭhamapuggala Sutta

Eight kinds of person are worthy.

AN 8.60: Eight People (2nd) Dutiyapuggala Sutta

Eight kinds of person are worthy.

Bhūmicāla Vagga

AN 8.61: Desire Icchā Sutta

The Buddha describes eight cases where a mendicant has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.

AN 8.62: Good Enough Alaṃ Sutta

Eight sets of qualities pertain to benefiting oneself and others.

AN 8.63: A Teaching in Brief Saṃkhitta Sutta

A monk asks for teachings before going on retreat, but the Buddha rebukes him, as he has not practiced sincerely. Nevertheless, he persists, and the Buddha teaches him meditation in detail.

AN 8.64: At Gāyā Head Gayāsīsa Sutta

At Gayā, the Buddha describes his meditation before awakening. he was able to see lights and forms, converse with gods, and understand the deeds that made them gods.

AN 8.65: Dimensions of Mastery Abhibhāyatana Sutta

Eight dimensions of meditative mastery, based on the vision of certain shapes and colors.

AN 8.66: Liberations Vimokkha Sutta

Eight meditative liberations, based on the vision of forms and the attainment of the formless.

AN 8.67: Ignoble Expressions Anariyavohāra Sutta

Eight kinds of ignoble statement that misrepresent the truth.

AN 8.68: Noble Expressions Ariyavohāra Sutta

Eight kinds of noble statement that convey the truth.

AN 8.69: Assemblies Parisā Sutta

Eight kinds of assemblies: aristocrats, brahmins, householders, ascetics, and various deities. The Buddha has visited each of these in disguise.

AN 8.70: Earthquakes Bhūmicāla Sutta

When the Buddha gives up his life-force, an earthquake is felt. The Buddha explains to Ānanda the eight causes of earthquakes.

Yamaka Vagga

AN 8.71: Inspiring All Around (1st) Paṭhamasaddhā Sutta

Beginning with faith, a mendicant completes all good qualities that fulfill liberation.

AN 8.72: Inspiring All Around (2nd) Dutiyasaddhā Sutta

Beginning with faith, a mendicant completes all good qualities that fulfill liberation.

AN 8.73: Mindfulness of Death (1st) Paṭhamamaraṇassati Sutta

Various mendicants practice mindfulness of death, but do so inadequately. The Buddha explains how to do so with proper urgency,

AN 8.74: Mindfulness of Death (2nd) Dutiyamaraṇassati Sutta

A mendicant should reflect each night on the dangers that lie around them, and practice mindfulness of death with urgency to give up the unwholesome.

AN 8.75: Accomplishments (1st) Paṭhamasampadā Sutta

Eight accomplishments, both worldly and spiritual.

AN 8.76: Accomplishments (2nd) Dutiyasampadā Sutta

Eight accomplishments, both worldly and spiritual, in detail.

AN 8.77: Desires Icchā Sutta

Sāriputta describes eight cases where a mendicant has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.

AN 8.78: Good Enough Alaṃ Sutta

Eight sets of qualities pertain to benefiting oneself and others, explained by Sāriputta.

AN 8.79: Decline Parihāna Sutta

Eight conditions for the decline or success of a trainee mendicant.

AN 8.80: Grounds for Laziness and Arousing Energy Kusītārambhavatthu Sutta

Eight grounds for laziness, and the corresponding eight grounds for energy.

Sati Vagga

AN 8.81: Mindfulness and Situational Awareness Satisampajañña Sutta

Mindfulness and situational awareness are a foundation for developing higher spiritual qualities leading to liberation.

AN 8.82: With Puṇṇiya Puṇṇiya Sutta

Venerable Puṇṇiya asks the Buddha why he sometimes feels like teaching and other times doesn’t.

AN 8.83: Rooted Mūlaka Sutta

The root of all things, and other factors that apply to all things.

AN 8.84: A Master Thief Cora Sutta

The Buddha teaches how to be a success as a master thief. Unusually, this discourse has no “spiritual” counterpart, so it sounds like the Buddha just giving a lesson in thievery!

AN 8.85: Terms for the Realized One Samaṇa Sutta

Different titles for the Buddha.

AN 8.86: With Nāgita Yasa Sutta

When the householders of Icchānaṅgala make a racket in the monastery, the Buddha asks his attendant Nāgita what is going on. The Buddha speaks strongly of his dislike for material gains, and his love of seclusion.

AN 8.87: Turning the Bowl Upside Down Pattanikujjana Sutta

Eight reasons the Saṅgha may overturn the bowl against a lay follower.

AN 8.88: A Proclamation of No Confidence Appasādapavedanīya Sutta

Eight reasons the lay followers may declare no confidence or confidence regarding a mendicant.

AN 8.89: Reconciliation Paṭisāraṇīya Sutta

Eight reasons the lay followers may enjoin an act of reconciliation on a mendicant, or relax said act.

AN 8.90: Proper Behavior in a Case of Aggravated Misconduct Sammāvattana Sutta

Eight things a mendicant charged with aggravated misconduct must observe.

AN 8.91–117: Sāmañña Vagga

Rāga Peyyāla

Navakanipāta

Paṭhamapaṇṇāsaka

Sambodhi Vagga

AN 9.1: Awakening Sambodhi Sutta

Beginning with good friendship, the Buddha teaches nine things that give rise to the qualities that lead to awakening.

AN 9.2: Supported Nissaya Sutta

The things that a mendicant relies on as supports in spiritual practice.

AN 9.3: With Meghiya Meghiya Sutta

Venerable Meghiya, while attending on the Buddha, wants to go off and meditate in a forest alone. The Buddha discourages him, but he goes anyway. When his meditation doesn’t go well, he returns chastened to the Buddha, who teaches him about the benefits of good companions and other fundamentals of a balanced spiritual practice.

AN 9.4: With Nandaka Nandaka Sutta

Nandaka is teaching the monks when the Buddha arrives. Unbeknown to those inside, the Buddha waits until the talk was finished, then enters. Nandaka is embarrassed at keeping the Buddha waiting, but the Buddha praises him and offers a teaching on the four things a mendicant should complete. Nandaka then teaches five benefits of listening to Dhamma.

AN 9.5: Powers Bala Sutta

A noble disciple who develops four powers overcomes five fears.

AN 9.6: Association Sevanā Sutta

Four kinds of person who one should or should not associate with. A similar distinction is made regarding robes, almsfood, lodgings, towns, and countries.

AN 9.7: With Sutavā the Wanderer Sutavā Sutta

The wanderer Sutavā asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine.

AN 9.8: With the Wanderer Sajjha Sajjha Sutta

The wanderer Sajjha asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine, which differ slightly from AN 9.7.

AN 9.9: Persons Puggala Sutta

Nine kinds of persons: the eight noble persons and the ordinary person.

AN 9.10: Worthy of Offerings Dedicated to the Gods Āhuneyya Sutta

Nine persons are worthy of gifts: the eight noble persons and a member of the spiritual family.

Sīhanāda Vagga

AN 9.11: Sāriputta’s Lion’s Roar Sīhanāda Sutta

After the rains season, Sāriputta takes leave of the Buddha. Another monk falsely accuses Sāriputta of hitting him before leaving. The Buddha calls Sāriputta to answer the accusation. Before the Saṅgha, Sāriputta denies it, uttering a powerful statement of spiritual prowess.

AN 9.12: With Something Left Over Saupādisesa Sutta

Sāriputta visits some wanderers, who claim that only perfected ones are free from bad rebirth. Sāriputta has no opinion on this, but asks the Buddha, who replies that even stream-enterers are freed from lower rebirth.

AN 9.13: With Koṭṭhita Koṭṭhika Sutta

Venerables Mahākoṭṭhita and Sāriputta discuss whether the spiritual path is for the purpose of changing the results of deeds.

AN 9.14: With Samiddhi Samiddhi Sutta

Sāriputta questions Venerable Samiddhi on the basis of intentions and thoughts.

AN 9.15: The Simile of the Boil Gaṇḍa Sutta

The body is compared to a boil with nine orifices.

AN 9.16: Perceptions Saññā Sutta

Nine perceptions to be developed in meditation.

AN 9.17: Families Kula Sutta

Nine factors in how a family relates to the Saṅgha.

AN 9.18: The Sabbath with Nine Factors Navaṅguposatha Sutta

Nine factors for a glorious sabbath: the eight precepts and the meditation on love.

AN 9.19: A Deity Devatā Sutta

Some deities come to the Buddha and speak of how their practice in their past life was limited and unsatisfactory.

AN 9.20: About Velāma Velāma Sutta

The wealthy and devoted lay supporter Anāthapiṇḍika rather curiously says that only poor alms are given in his home. The Buddha praises gracious and bounteous generosity. But meditation surpasses even the greatest offering.

Sattāvāsa Vagga

AN 9.21: In Three Particulars Tiṭhāna Sutta

A comparison of the people of India, of Uttarakuru, and of the heaven of the Thirty-Three.

AN 9.22: A Wild Colt Assakhaḷuṅka Sutta

Nine kinds of horses are compared with nine kinds of monks.

AN 9.23: Rooted in Craving Taṇhāmūlaka Sutta

Nine things that are rooted in craving.

AN 9.24: Abodes of Sentient Beings Sattāvāsa Sutta

Nine realms into which sentient beings may be reborn.

AN 9.25: Consolidated by Wisdom Paññā Sutta

Nine reflections by which a mendicant knows their mind has wisdom.

AN 9.26: The Simile of the Stone Pillar Silāyūpa Sutta

Venerables Candikāputta and Sāriputta differ in their interpretation of a teaching proposed by the notorious schismatic Devadatta.

AN 9.27: Dangers and Threats (1st) Paṭhamavera Sutta

A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.

AN 9.28: Dangers and Threats (2nd) Dutiyavera Sutta

A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.

AN 9.29: Grounds for Resentment Āghātavatthu Sutta

Nine grounds for resentment.

AN 9.30: Getting Rid of Resentment Āghātapaṭivinaya Sutta

Nine ways of removing resentment.

AN 9.31: Progressive Cessations Anupubbanirodha Sutta

Nine meditative states, each of which arises from the cessation of something present in the previous state.

Mahā Vagga

AN 9.32: Progressive Meditations Anupubbavihāra Sutta

Nine progressive meditation states.

AN 9.33: The Nine Progressive Meditative Attainments Anupubbavihārasamāpatti Sutta

Nine progressive meditation states, explained in detail.

AN 9.34: Extinguishment is Bliss Nibbānasukha Sutta

Sāriputta declares that extinguishment is bliss, precisely because nothing is felt there. He explains this apparent paradox with reference to the nine progressive meditations.

AN 9.35: The Simile of the Cow Gāvīupamā Sutta

Just as a foolish cow can get in trouble wandering the mountains, a foolish mendicant can get lost practicing absorption if they do it wrongly.

AN 9.36: Depending on Absorption Jhāna Sutta

The ending of defilements happens due to the practice of absorption meditation.

AN 9.37: By Ānanda Ānanda Sutta

Ānanda exclaims how amazing it is that the Buddha has found a way to freedom while still experiencing the world. Questioned by the monk Udāyī, Ānanda recounts a discussion on advanced meditation with the nun Jaṭilagāhiyā.

AN 9.38: Brahmin Cosmologists Lokāyatika Sutta

Two brahmin cosmologists ask the Buddha to decide between competing claims as to whether the cosmos is infinite. Rejecting metaphysical claims, the Buddha says that there is no end of the world that can be reached by traveling; but without reaching the end of the world you can’t be free of suffering.

AN 9.39: The War Between the Gods and the Demons Devāsurasaṅgāma Sutta

In the wars between gods and demons, they find safety only in their own fortress. Similarly, a mendicant finds safety in absorption.

AN 9.40: The Simile of the Bull Elephant in the Forest Nāga Sutta

A bull elephant, annoyed by living in the herd, goes off by himself. Similarly, a mendicant feeling crowded in a monastery goes off by themselves and happily meditates in seclusion.

AN 9.41: With the Householder Tapussa Tapussa Sutta

The householder Tapussa reflects that it is renunciation that distinguishes lay from monastic. The Buddha responds by giving a long account of his practice of absorption before awakening.

Sāmañña Vagga

AN 9.42: Cramped Sambādha Sutta

At Udāyī’s request, Ānanda explains an obscure verse spoken (in SN 2.7) by a deity. The nine progressive meditations are the escape from confinement.

AN 9.43: A Direct Witness Kāyasakkhī Sutta

The Buddha speaks of a “direct witness’, that is, someone who personally has thorough and proficient experience of the different meditation states.

AN 9.44: Freed by Wisdom Paññāvimutta Sutta

One liberated by wisdom first enters the meditation states, then understands them.

AN 9.45: Freed Both Ways Ubhatobhāgavimutta Sutta

One freed both ways is both proficient in and understands the meditation states.

AN 9.46: In This Very Life Sandiṭṭhikadhamma Sutta

The teaching apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.

AN 9.47: Extinguishment Is Realizable In This Very Life Sandiṭṭhikanibbāna Sutta

Extinguishment apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.

AN 9.48: Extinguishment Nibbāna Sutta

AN 9.49: Final Extinguishment Parinibbāna Sutta

AN 9.50: Extinguishment in a Certain Respect Tadaṅganibbāna Sutta

AN 9.51: Extinguishment in the Present Life Diṭṭhadhammanibbāna Sutta

Dutiyapaṇṇāsaka

Khema Vagga

AN 9.52: A Safe Place Khema Sutta

AN 9.53: Reaching a Safe Place Khemappatta Sutta

AN 9.54: The Deathless Amata Sutta

AN 9.55: Reaching the Deathless Amatappatta Sutta

AN 9.56: A Place Without Fear Abhaya Sutta

AN 9.57: Reaching a Place Without Fear Abhayappatta Sutta

AN 9.58: Tranquility Passaddhi Sutta

AN 9.59: Progressive Tranquility Anupubbapassaddhi Sutta

AN 9.60: Cessation Nirodha Sutta

AN 9.61: Progressive Cessation Anupubbanirodha Sutta

AN 9.62: Requirements for Perfection Abhabba Sutta

Satipaṭṭhāna Vagga

AN 9.63: Weaknesses in Training and Mindfulness Meditation Sikkhādubbalya Sutta

AN 9.64: Hindrances Nīvaraṇa Sutta

AN 9.65: Kinds of Sensual Stimulation Kāmaguṇa Sutta

AN 9.66: Grasping Aggregates Upādānakkhandha Sutta

AN 9.67: Lower Fetters Orambhāgiya Sutta

AN 9.68: Places of Rebirth Gati Sutta

AN 9.69: Stinginess Macchariya Sutta

AN 9.70: Higher Fetters Uddhambhāgiya Sutta

AN 9.71: Emotional Barrenness Cetokhila Sutta

AN 9.72: Emotional Shackles Cetasovinibandha Sutta

Sammappadhāna Vagga

AN 9.73: Weaknesses in Training and Effort Sikkha Sutta

Hindrances, etc. Nīvaraṇasuttādi

AN 9.82: Emotional Shackles Cetasovinibandha Sutta

Iddhipāda Vagga

AN 9.83: Weaknesses in Training and the Bases of Psychic Power Sikkha Sutta

Hindrances, etc. Nīvaraṇasuttādi

AN 9.92: Emotional Shackles Cetasovinibandha Sutta

Rāga Peyyāla

Dasakanipāta

Paṭhamapaṇṇāsaka

Ānisaṃsa Vagga

AN 10.1: What’s the Purpose? Kimatthiya Sutta

The purpose of ethics, leading step by step to liberation.

AN 10.2: Making a Wish Cetanākaraṇīya Sutta

There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.

AN 10.3: Vital Conditions (1st) Paṭhamaupanisa Sutta

The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

AN 10.4: Vital Conditions (2nd) Dutiyaupanisa Sutta

Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

AN 10.5: Vital Conditions (3rd) Tatiyaupanisa Sutta

Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

AN 10.6: Immersion Samādhi Sutta

Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.

AN 10.7: Sāriputta Sāriputta Sutta

Ānanda asks Sāriputta about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious. Sāriputta confirms that there is, and claims to have attained it.

AN 10.8: Inspiring All Around: the Absorptions Jhāna Sutta

Ten factors, beginning with faith, that a mendicant should fulfill.

AN 10.9: Inspiring All Around: the Peaceful Liberations Santavimokkha Sutta

Ten factors, beginning with faith, that a mendicant should fulfill.

AN 10.10: Inspiring All Around: the Three Knowledges Vijjā Sutta

Ten factors, beginning with faith, that a mendicant should fulfill.

Nātha Vagga

AN 10.11: Lodgings Senāsana Sutta

Five factors that a mendicant should have, and five factors of a lodging that they should occupy.

AN 10.12: Five Factors Pañcaṅga Sutta

A mendicant should abandon the five hindrances and possess the five factors of the adept.

AN 10.13: Fetters Saṃyojana Sutta

Five lower and five higher fetters.

AN 10.14: Emotional Barrenness Cetokhila Sutta

Five kinds of emotional barrenness and five emotional shackles.

AN 10.15: Diligence Appamāda Sutta

Diligence is the foremost of all good qualities.

AN 10.16: Worthy of Offerings Dedicated to the Gods Āhuneyya Sutta

Ten persons who are worthy.

AN 10.17: A Protector (1st) Paṭhamanātha Sutta

Ten qualities that serve as protector.

AN 10.18: A Protector (2nd) Dutiyanātha Sutta

Ten qualities that serve as protector, in detail.

AN 10.19: Abodes of the Noble Ones (1st) Paṭhamaariyāvāsa Sutta

Ten noble abodes in which the noble ones of the past, present and future abide.

AN 10.20: Abodes of the Noble Ones (2nd) Dutiyaariyāvāsa Sutta

Ten noble abodes in which the noble ones of the past, present and future abide, in detail.

Mahā Vagga

AN 10.21: The Lion’s Roar Sīhanāda Sutta

Like a lion, a Realized One roars his preeminence based on ten powers.

AN 10.22: Hypotheses Adhivuttipada Sutta

The Buddha claims to be assured regarding the various different doctrinal hypotheses, based on the ten powers.

AN 10.23: Body Kāya Sutta

Some things are to be given by by body, others by speech, and still others by wisdom.

AN 10.24: By Mahācunda Mahācunda Sutta

Venerable Mahācunda teaches that, though a mendicant might claim to be free of greed, hate, and delusion, this is not always the case.

AN 10.25: Meditation on Universals Kasiṇa Sutta

Ten universal dimensions of meditation, or kasiṇas.

AN 10.26: With Kāḷī Kāḷī Sutta

The female lay follower Kāḷī of Kuraraghara in Avantī asks Venerable Mahākaccāna about a verse spoken by the Buddha in “The Maidens’ Questions” (SN 4.25). he replies in terms of the ten universal dimensions of meditation.

AN 10.27: The Great Questions (1st) Paṭhamamahāpañhā Sutta

Some wanderers claim to teach the direct knowledge of all things, just like the Buddha. However the Buddha disputes this by presenting ten “Great Questions” that they cannot answer.

AN 10.28: The Great Questions (2nd) Dutiyamahāpañhā Sutta

Some lay people ask the nun from Kajaṅgalā regarding the ten “Great Questions”. Though she has not heard this teaching herself, she explains from her own understanding, and is praised by the Buddha.

AN 10.29: Kosala (1st) Paṭhamakosala Sutta

Starting with a comparison with the King of Kosala, the Buddha teaches a series of ten advanced teachings. He culminates by affirming that he teaches the full understanding of sensual pleasures, forms, and feelings.

AN 10.30: Kosala (2nd) Dutiyakosala Sutta

King Pasenadi returns victorious from battle and immediately goes to see the Buddha, bowing reverentially to his feet, and declaring ten reasons for his love and devotion to the Buddha.

Upāli Vagga

AN 10.31: With Upāli Upāli Sutta

The Buddha teaches Venerable Upāli the ten reasons for establishing the training rules.

AN 10.32: Suspending the Recitation of the Monastic Code Pātimokkhaṭṭhapanā Sutta

Ten reasons for suspending the recitation of the code of conduct.

AN 10.33: A Judge Ubbāhikā Sutta

Ten qualities a mendicant should have to be appointed to judge a dispute.

AN 10.34: Full Ordination Upasampadā Sutta

Ten qualities a mendicant should have to give ordination.

AN 10.35: Dependence Nissaya Sutta

Ten qualities a mendicant should have to give dependence.

AN 10.36: A Novice Sāmaṇera Sutta

Ten qualities a mendicant should have to be attended by a novice.

AN 10.37: Schism in the Saṅgha Saṃghabheda Sutta

Ten reasons for schism in the Saṅgha.

AN 10.38: Harmony in the Saṅgha Saṃghasāmaggī Sutta

Ten reasons for harmony in the Saṅgha.

AN 10.39: With Ānanda (1st) Paṭhamaānanda Sutta

The Buddha teaches Ānanda the ten reasons for schism in the Saṅgha, as well as the outcome of causing schism.

AN 10.40: With Ānanda (2nd) Dutiyaānanda Sutta

The Buddha teaches Ānanda the ten reasons for harmony in the Saṅgha, as well as the outcome of creating harmony.

Akkosa Vagga

AN 10.41: Arguments Vivāda Sutta

Ten reasons for disputes in the Saṅgha.

AN 10.42: Roots of Arguments (1st) Paṭhamavivādamūla Sutta

Ten roots for disputes in the Saṅgha.

AN 10.43: Roots of Arguments (2nd) Dutiyavivādamūla Sutta

Ten roots for disputes in the Saṅgha.

AN 10.44: At Kusināra Kusināra Sutta

A mendicant who wishes to admonish another should first reflect on five things in themselves and establish a further five.

AN 10.45: Entering a Royal Harem Rājantepurappavesana Sutta

Ten dangers for a monk who enters a royal harem.

AN 10.46: With the Sakyans Sakka Sutta

The Sakyans say that they don’t always observe the eight precepts on the sabbath. The Buddha strongly admonishes them to be more consistent.

AN 10.47: With Mahāli Mahāli Sutta

Mahāli the Licchavi asks the Buddha for the causes of bad deeds.

AN 10.48: Ten Regular Reflections for a Renunciate Pabbajitaabhiṇha Sutta

Topics for frequent reflection by one gone forth.

AN 10.49: Existing Because of the Body Sarīraṭṭhadhamma Sutta

Ten things that depend on the body.

AN 10.50: Arguments Bhaṇḍana Sutta

Some monks are arguing, so the Buddha teaches them ten warm-hearted principles.

Dutiyapaṇṇāsaka

Sacitta Vagga

AN 10.51: Your Own Mind Sacitta Sutta

The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.

AN 10.52: With Sāriputta Sāriputta Sutta

Sāriputta teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.

AN 10.53: Stagnation Ṭhiti Sutta

The Buddha doesn’t praise stagnation in wholesome qualities, let alone decline.

AN 10.54: Serenity Samatha Sutta

The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection. Includes a teaching on various things that should or should not be cultivated.

AN 10.55: Decline Parihāna Sutta

Sāriputta explains what the Buddha meant by a mendicant who is in decline.

AN 10.56: Perceptions (1st) Paṭhamasaññā Sutta

Ten meditative perceptions that lead to the deathless.

AN 10.57: Perceptions (2nd) Dutiyasaññā Sutta

Ten meditative perceptions that lead to the deathless.

AN 10.58: Rooted Mūlaka Sutta

The root of all things, and similar principles.

AN 10.59: Going Forth Pabbajjā Sutta

Ten reflections that strengthen the mind of a renunciate.

AN 10.60: With Girimānanda Girimānanda Sutta

The monk Girimānanda is sick. The Buddha encourages Ānanda to visit him and speak of ten perceptions.

Yamaka Vagga

AN 10.61: Ignorance Avijjā Sutta

Even though ignorance has no discernible first point, it still has a cause.

AN 10.62: Craving Taṇhā Sutta

Even though craving has no discernible first point, it still has a cause.

AN 10.63: Come to a Conclusion Niṭṭhaṅgata Sutta

Those who have certainty in the Buddha may realize the final goal in this life or the next.

AN 10.64: Experiential Confidence Aveccappasanna Sutta

Stream-enterers may realize the final goal in this life or the next.

AN 10.65: Happiness (1st) Paṭhamasukha Sutta

Sāriputta explains to the wanderer Sāmaṇḍakāni that rebirth is suffering, freedom from rebirth is happiness.

AN 10.66: Happiness (2nd) Dutiyasukha Sutta

Sāriputta explains to the wanderer Sāmaṇḍakāni that dissatisfaction is suffering, enjoyment is happiness.

AN 10.67: At Naḷakapāna (1st) Paṭhamanaḷakapāna Sutta

At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.

AN 10.68: At Naḷakapāna (2nd) Dutiyanaḷakapāna Sutta

At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.

AN 10.69: Topics of Discussion (1st) Paṭhamakathāvatthu Sutta

The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten topics of conversation suitable for mendicants.

AN 10.70: Topics of Discussion (2nd) Dutiyakathāvatthu Sutta

The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten grounds of praise.

Ākaṅkha Vagga

AN 10.71: One Might Wish Ākaṅkha Sutta

If a mendicant wishes to attain spiritual heights, they should begin by practicing the code of training rules.

AN 10.72: Thorns Kaṇṭaka Sutta

When the Buddha receives noisy visitors, several monks withdraw to a nearby forest to meditate. The Buddha praises them, saying that noise is a thorn to absorption.

AN 10.73: Likable Iṭṭhadhamma Sutta

Ten desirable things that are hard to get.

AN 10.74: Growth Vaḍḍhi Sutta

Ten aspects of prosperity.

AN 10.75: With Migasālā Migasālā Sutta

The female lay disciple Migasālā questions Ānanda how the Buddha could have declared her father and her uncle had the same level of spiritual attainment, when one was much more strict than the other. Ānanda conveys this to the Buddha, who responds that only such as he can pass judgment, since the spiritual faculties of individuals are complex and hard to understand.

AN 10.76: Three Things Tayodhamma Sutta

Without rebirth, old age, and death, there would be no teaching of Dhamma. The Buddha teaches a series of sets of three things leading to liberation.

AN 10.77: A Crow Kāka Sutta

A bad monk has ten bad qualities, like a crow.

AN 10.78: Jains Nigaṇṭha Sutta

Jain ascetics have ten bad qualities.

AN 10.79: Grounds for Resentment Āghātavatthu Sutta

Ten ground for resentment.

AN 10.80: Getting Rid of Resentment Āghātapaṭivinaya Sutta

Ten ways of removing resentment.

Thera Vagga

AN 10.81: With Bāhuna Vāhana Sutta

Giving up ten things, the Buddha lives free of limits.

AN 10.82: With Ānanda Ānanda Sutta

A mendicant cannot achieve progress if they have ten bad qualities starting with lack of faith.

AN 10.83: With Puṇṇiya Puṇṇiya Sutta

Venerable Puṇṇiya asks why the Buddha sometimes feels like teaching, other times not.

AN 10.84: Declaration Byākaraṇa Sutta

When a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.

AN 10.85: A Boaster Katthī Sutta

Venerable Mahācunda teaches that when a mendicant boasts about spiritual attainments, the Buddha or another accomplished meditator examines them.

AN 10.86: Overestimation Adhimāna Sutta

Venerable Mahākassapa teaches that when a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.

AN 10.87: Disciplinary Issues Nappiya Sutta

The Buddha, speaking in reference to the monk Kalandaka, explains ten qualities that lead to discord or unity.

AN 10.88: An Abuser Akkosaka Sutta

A mendicant who insults their spiritual companions incurs ten disasters.

AN 10.89: With Kokālika Kokālika Sutta

The monk Kokālika accuses Sāriputta and Moggallāna of having evil wishes. The Buddha defends them. Later, Kokālika suffers calamity and is reborn in hell.

AN 10.90: The Powers of One Who has Ended Defilements Khīṇāsavabala Sutta

Ten powers by which a mendicant knows that they have ended the defilements.

Upāli Vagga

AN 10.91: Pleasure Seekers Kāmabhogī Sutta

The Buddha teaches Anāthapiṇḍika ten kinds of persons who enjoy sensual pleasures.

AN 10.92: Dangers Bhaya Sutta

A noble disciple has eliminated five perils, realized the four factors of stream-entry, and seen the noble process.

AN 10.93: What Is Your View? Kiṃdiṭṭhika Sutta

Anāthapiṇḍika visits some wanderers, who ask him about the Buddha’s views. Anāthapiṇḍika asks them to explain their own view first. He then declares his own understanding of impermanence, leaving the wanderers speechless.

AN 10.94: With Vajjiyamāhita Vajjiyamāhita Sutta

The householder Vajjiyamāhita visits some wanderers, who accuse the Buddha of condemning all asceticism. Vajjiyamāhita counters this by saying the Buddha only criticizes what is worthy of criticism. The Buddha praises him, and explains in detail what this means.

AN 10.95: With Uttiya Uttiya Sutta

The wanderer Uttiya asks the Buddha a series of ten metaphysical questions as to whether the cosmos is finite, etc. The Buddha responds by saying that he only teaches the end of suffering. Uttiya goes on to ask whether all beings will be liberated. The Buddha is silent, and Ānanda answers on his behalf.

AN 10.96: With Kokanada Kokanuda Sutta

The wanderer Kokanada meets Ānanda at the baths and engages him on the topic of the ten metaphysical questions.

AN 10.97: Worthy of Offerings Dedicated to the Gods Āhuneyya Sutta

With ten qualities, a mendicant is worthy.

AN 10.98: A Senior Mendicant Thera Sutta

With ten qualities, a senior mendicant is at ease wherever they live.

AN 10.99: With Upāli Upāli Sutta

When Upāli asks to go into retreat, the Buddha warns him that secluded wilderness dwellings are hard to endure unless one is accomplished in meditation. He gives a long account of the training required before going into solitude, and ends by encouraging Upāli to stay in the Saṅgha.

AN 10.100: Cannot Abhabba Sutta

Ten things must be given up before attaining perfection.

Tatiyapaṇṇāsaka

Samaṇasaññā Vagga

AN 10.101: Perceptions for Ascetics Samaṇasaññā Sutta

Three ascetic perceptions lead to seven results.

AN 10.102: Awakening Factors Bojjhaṅga Sutta

The seven factors of awakening lead to realizing the three knowledges.

AN 10.103: The Wrong Way Micchatta Sutta

The tenfold wrong path leads to failure, the tenfold right path leads to success.

AN 10.104: A Seed Bīja Sutta

When a person has wrong view, all their path development is wrong. But when they have right view, everything good follows.

AN 10.105: Knowledge Vijjā Sutta

Ignorance is the precursor of wrong view and the other bad qualities, while right view is the opposite.

AN 10.106: Wearing Away Nijjara Sutta

Each of the ten path factors wears away its opposite.

AN 10.107: Washing Dhovana Sutta

The Buddha speaks of a southern land called “Bath”, but says that a spiritual bath is better.

AN 10.108: Doctors Tikicchaka Sutta

The Buddha speaks of a purgative for curing ailments, but says that a spiritual purgative is better.

AN 10.109: Emetic Vamana Sutta

The Buddha speaks of a emetic for curing ailments, but says that a spiritual emetic is better.

AN 10.110: Blown Away Niddhamanīya Sutta

The ten path factors each expel their opposite.

AN 10.111: An Adept (1st) Paṭhamaasekha Sutta

An adept has fulfilled the ten path factors.

AN 10.112: An Adept (2nd) Dutiyaasekha Sutta

An adept has fulfilled the ten path factors.

Paccorohaṇi Vagga

AN 10.113: Bad Principles (1st) Paṭhamaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching, in brief.

AN 10.114: Bad Principles (2nd) Dutiyaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching, in detail.

AN 10.115: Bad Principles (3rd) Tatiyaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching. After hearing this in brief from the Buddha, the mendicants seek a detailed answer from Ānanda.

AN 10.116: With Ajita Ajita Sutta

The wanderer Ajita informs the Buddha that a philosopher has proposed 500 cases for knowing that and argument has been won or lost. The Buddha asks the mendicants about these.

AN 10.117: With Saṅgārava Saṅgārava Sutta

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

AN 10.118: The Near Shore Orimatīra Sutta

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

AN 10.119: The Ceremony of Descent (1st) Paṭhamapaccorohaṇī Sutta

The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.

AN 10.120: The Ceremony of Descent (2nd) Dutiyapaccorohaṇī Sutta

The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the mendicants.

AN 10.121: Forerunner Pubbaṅgama Sutta

As the dawn is the forerunner of the sunrise, right view is the forerunner of the path.

AN 10.122: The Ending of Defilements Āsavakkhaya Sutta

The ten path factors lead to the end of the defilements.

Parisuddha Vagga

AN 10.123: First Paṭhama Sutta

AN 10.124: Second Dutiya Sutta

AN 10.125: Third Tatiya Sutta

AN 10.126: Fourth Catuttha Sutta

AN 10.127: Fifth Pañcama Sutta

AN 10.128: Sixth Chaṭṭha Sutta

AN 10.129: Seventh Sattama Sutta

AN 10.130: Eighth Aṭṭhama Sutta

AN 10.131: Ninth Navama Sutta

AN 10.132: Tenth Dasama Sutta

AN 10.133: Eleventh Ekādasama Sutta

Sādhu Vagga

AN 10.134: Good Sādhu Sutta

AN 10.135: The Teaching of the Noble Ones Ariyadhamma Sutta

AN 10.136: Unskillful Akusala Sutta

AN 10.137: Beneficial Attha Sutta

AN 10.138: The Teaching Dhamma Sutta

AN 10.139: Defiled Sāsava Sutta

AN 10.140: Blameworthy Sāvajja Sutta

AN 10.141: Mortifying Tapanīya Sutta

AN 10.142: Accumulation Ācayagāmi Sutta

AN 10.143: With Suffering as Outcome Dukkhudraya Sutta

AN 10.144: Result in Suffering Dukkhavipāka Sutta

Ariya Vagga

AN 10.145: The Noble Path Ariyamagga Sutta

AN 10.146: The Dark Path Kaṇhamagga Sutta

AN 10.147: The True Teaching Saddhamma Sutta

AN 10.148: The Teaching of a Good Person Sappurisadhamma Sutta

AN 10.149: Should Be Activated Uppādetabba Sutta

AN 10.150: Should Be Cultivated Āsevitabba Sutta

AN 10.151: Should Be Developed Bhāvetabba Sutta

AN 10.152: Should Be Made Much Of Bahulīkātabba Sutta

AN 10.153: Should Be Recollected Anussaritabba Sutta

AN 10.154: Should Be Realized Sacchikātabba Sutta

Catutthapaṇṇāsaka

Puggala Vagga

AN 10.155: You Should Associate Sevitabba Sutta

AN 10.156–166: Frequenting, Etc. Bhajitabbādi Sutta

Jāṇussoṇi Vagga

AN 10.167: The Brahmin Ceremony of Descent Brāhmaṇapaccorohaṇī Sutta

The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.

AN 10.168: The Noble Descent Ariyapaccorohaṇī Sutta

The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the mendicants.

AN 10.169: With Saṅgārava Saṅgārava Sutta

The Buddha teaches the brahmin Saṅgārava that the wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

AN 10.170: The Near Shore Orima Sutta

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

AN 10.171: Bad Principles (1st) Paṭhamaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching, in brief.

AN 10.172: Bad Principles (2nd) Dutiyaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching. After hearing this in brief from the Buddha, the mendicants seek a detailed answer from Mahākaccāna.

AN 10.173: Bad Principles (3rd) Tatiyaadhamma Sutta

One should understand what is the teaching and what is contrary to the teaching, in detail.

AN 10.174: Sources of Deeds Kammanidāna Sutta

The various kinds of bad deeds are caused by greed, hate, and delusion.

AN 10.175: The Bypass Parikkamana Sutta

Through the teaching one may avoid the various kinds of bad deeds.

AN 10.176: With Cunda Cunda Sutta

Cunda the smith tells the Buddha of rites of purification practiced by the western brahmins. The Buddha explains purification in his teaching.

AN 10.177: With Jāṇussoṇi Jāṇussoṇi Sutta

Jāṇussoṇī describes brahmanical memorial rites for the dead, and asks if sharing merit actually benefits dead relatives. The Buddha replies that it might do in some circumstances.

Sādhu Vagga

AN 10.178: Good Sādhu Sutta

AN 10.179: The Teaching of the Noble Ones Ariyadhamma Sutta

AN 10.180: Skillful Kusala Sutta

AN 10.181: Beneficial Attha Sutta

AN 10.182: The Teaching Dhamma Sutta

AN 10.183: Defiled Āsava Sutta

AN 10.184: Blameworthy Vajja Sutta

AN 10.185: Mortifying Tapanīya Sutta

AN 10.186: Leading to Accumulation Ācayagāmi Sutta

AN 10.187: With Suffering as Outcome Dukkhudraya Sutta

AN 10.188: Result Vipāka Sutta

Ariyamagga Vagga

AN 10.189: The Noble Path Ariyamagga Sutta

AN 10.190: The Dark Path Kaṇhamagga Sutta

AN 10.191: The True Teaching Saddhamma Sutta

AN 10.192: The Teaching of a Good Person Sappurisadhamma Sutta

AN 10.193: Principles That Should Be Activated Uppādetabbadhamma Sutta

AN 10.194: Principles That Should Be Cultivated Āsevitabbadhamma Sutta

AN 10.195: Principles That Should Be Developed Bhāvetabbadhamma Sutta

AN 10.196: Principles That Should Be Made Much Of Bahulīkātabba Sutta

AN 10.197: Should Be Recollected Anussaritabba Sutta

AN 10.198: Should Be Realized Sacchikātabba Sutta

Aparapuggala Vagga

AN 10.199–210//AN 10.199: Should Not Associate, Etc. Aparapuggala Vagga

Pañcamapaṇṇāsaka

Karajakāya Vagga

AN 10.211//AN 10.200: Heaven and Hell (1st) Paṭhamanirayasagga Sutta

The ten kinds of bad deeds lead you to hell; the ten good deeds to heaven.

AN 10.212//AN 10.201: Heaven and Hell (2nd) Dutiyanirayasagga Sutta

AN 10.213//AN 10.202: A Female Mātugāma Sutta

AN 10.214//AN 10.203: A Laywoman Upāsikā Sutta

AN 10.215//AN 10.204: Assured Visārada Sutta

AN 10.216//AN 10.205: Creepy Creatures Saṃsappanīya Sutta

Those who do the ten kinds of bad deeds are like creepy creatures.

AN 10.217//AN 10.206: Intentional (1st) Paṭhamasañcetanika Sutta

The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes.

AN 10.218//AN 10.207: Intentional (2nd) Dutiyasañcetanika Sutta

The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes.

AN 10.219//AN 10.208: The Body Born of Deeds Karajakāya Sutta

The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. if one develops the heart’s release through love, no bad deeds can persist there.

AN 10.220//AN 10.209: Unprincipled Conduct Adhammacariyā Sutta

The Buddha teaches a brahmin that bad conduct leads to hell, good conduct to heaven.

Sāmañña Vagga

Rāga Peyyāla

Ekādasakanipāta

Paṭhamapaṇṇāsaka

Nissaya Vagga

AN 11.1: What’s the Purpose? Kimatthiya Sutta

Good conduct leads to non-regret, to joy, and so on all the way to liberation.

AN 11.2: Making a Wish Cetanākaraṇīya Sutta

A virtuous person need not make a wish; it is natural for the path to flow on.

AN 11.3: Vital Conditions (1st) Paṭhamaupanisā Sutta

The Buddha teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.

AN 11.4: Vital Conditions (2nd) Dutiyaupanisā Sutta

Sāriputta teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.

AN 11.5: Vital Conditions (3rd) Tatiyaupanisā Sutta

Ānanda teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.

AN 11.6: Disasters Byasana Sutta

When a mendicant abuses their fellow monastics, eleven disasters follow.

AN 11.7//AN 11.7-8: Percipient Saññā Sutta

Ānanda asks the Buddha about a deep state of meditation where all normal perception has ceased, but there is still perception. The Buddha affirms that such a state exists. Ānanda puts the same question to Sāriputta, and gets the same answer.

AN 11.8//AN 11.9: Awareness Manasikāra Sutta

Ānanda asks the Buddha about a deep state of meditation where all normal attention has ceased, but there is still attention The Buddha affirms that such a state exists.

AN 11.9//AN 11.10: With Sandha Saddha Sutta

The Buddha tells Venerable Sandha to meditate like a trained thoroughbred, not like a wild colt. Doing so, they may attain a deep state.

AN 11.10//AN 11.11: At the Peacocks’ Feeding Ground Moranivāpa Sutta

Possessing various sets of qualities, a mendicant is best among gods and men.

Anussati Vagga

AN 11.11//AN 11.12: With Mahānāma (1st) Paṭhamamahānāma Sutta

Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives.

AN 11.12//AN 11.13: With Mahānāma (2nd) Dutiyamahānāma Sutta

Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives.

AN 11.13//AN 11.14: With Nandiya Nandiya Sutta

Nandiya the Sakiyan moves to Sāvatthī to be near the Buddha. At the end of the rains, he asks the Buddha’s advice on how to live.

AN 11.14//AN 11.15: With Subhūti Subhūti Sutta

Venerable Subhūti brings the young monk Saddha to meet the Buddha. The Buddha goes on to teach the manifestations of faith.

AN 11.15//AN 11.16: The Benefits of Love Mettā Sutta

The meditation on love has eleven benefits.

AN 11.16//AN 11.17: The Man From The City Of Aṭṭhaka Aṭṭhakanāgara Sutta

Asked by a householder to teach a path to freedom, Venerable Ananda explains no less than eleven meditative states that may serve as doors to the deathless.

AN 11.17//AN 11.18: The Cowherd Gopāla Sutta

A cowherd with eleven qualities is competent to look after a herd of cattle. Likelwise, a mendicant with eleven qualities can grow in the Dhamma.

AN 11.18//AN 11.19: Immersion (1st) Paṭhamasamādhi Sutta

The Buddha is asked by the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception.

AN 11.19//AN 11.20: Immersion (2nd) Dutiyasamādhi Sutta

The Buddha teaches the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception.

AN 11.20//AN 11.21: Immersion (3rd) Tatiyasamādhi Sutta

Sāriputta is asked by the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception.

AN 11.21//AN 11.22: Immersion (4th) Catutthasamādhi Sutta

Sāriputta teaches the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception.

Sāmañña Vagga

Rāga Peyyāla

Numbered Collection 1

1. Sights, etc.

1

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman. The sight of a woman occupies a man’s mind.”

2

“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman. The sound of a woman occupies a man’s mind.”

3

“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman. The smell of a woman occupies a man’s mind.”

4

“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman. The taste of a woman occupies a man’s mind.”

5

“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman. The touch of a woman occupies a man’s mind.”

6

“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man. The sight of a man occupies a woman’s mind.”

7

“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man. The sound of a man occupies the mind of a woman.”

8

“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man. The smell of a man occupies the mind of a woman.”

9

“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man. The taste of a man occupies the mind of a woman.”

10

“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man. The touch of a man occupies a woman’s mind.”

2. Giving Up the Hindrances

11

“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the aspect of beauty. When you attend improperly on the aspect of beauty, sensual desire arises, and once arisen it increases and grows.”

12

“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the aspect of repulsion. When you attend improperly on the aspect of repulsion, ill will arises, and once arisen it increases and grows.”

13

“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.”

14

“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.”

15

“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like improper attention. When you attend improperly, doubt arises, and once arisen it increases and grows.”

16

“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the aspect of ugliness. When you attend properly on the aspect of ugliness, sensual desire does not arise, or, if it’s already arisen, it’s given up.”

17

“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love. When you attend properly on the heart’s release by love, ill will does not arise, or, if it’s already arisen, it’s given up.”

18

“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, by which they are given up like the elements of initiative, persistence, and exertion. When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.”

19

“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, by which they are given up like peace of mind. When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”

20

“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like proper attention. When you attend properly, doubt does not arise, or, if it’s already arisen, it’s given up.”

Numbered Discourses 1

3. Useless

21

“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind. An undeveloped mind is useless.”

22

“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind. A developed mind is workable.”

23

“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind. An undeveloped mind is very harmful.”

24

“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind. A developed mind is very beneficial.”

25

“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind. An undeveloped mind, with untapped potential, is very harmful.”

26

“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind. A developed mind, with its potential realized, is very beneficial.”

27

“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind. An undeveloped and uncultivated mind is very harmful.”

28

“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind. A developed and cultivated mind is very beneficial.”

29

“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind. An undeveloped and uncultivated mind brings suffering.”

30

“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind. A developed and cultivated mind brings happiness.”

4. Wild

31

“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind. A wild mind is very harmful.”

32

“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind. A tamed mind is very beneficial.”

33

“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind. An unguarded mind is very harmful.”

34

“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind. A guarded mind is very beneficial.”

35

“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind. An unprotected mind is very harmful.”

36

“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind. A protected mind is very beneficial.”

37

“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind. An unrestrained mind is very harmful.”

38

“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind. A restrained mind is very beneficial.”

39

“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected and restrained, is so very harmful as the mind. An untamed, unguarded, unprotected, and unrestrained mind is very harmful.”

40

“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected and restrained, is so very beneficial as the mind. A tamed, guarded, protected, and restrained mind is very beneficial.”

5. A Spike

41

“Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, a mendicant whose mind is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their mind is pointing the wrong way.”

42

“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose mind is pointing the right way can break ignorance, produce knowledge, and realize extinguishment. Why is that? Because the mind is pointing the right way.”

43

“Mendicants, when I’ve comprehended the mind of a person whose mind is corrupted, I understand: ‘If this person were to die right now, they would be cast down to hell.’ Why is that? Because their mind is corrupted. Depravity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

44

“Mendicants, when I’ve comprehended the mind of a person whose mind is confident, I understand: ‘If this person were to die right now, they would be raised up to heaven.’ Why is that? Because their mind is clear. Clarity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

45

“Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is clouded. In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible. Why is that? Because their mind is clouded.”

46

“Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is unclouded. In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible. Why is that? Because their mind is unclouded.”

47

“Just as, mendicants, the papra is said to be the best kind of tree in terms of its pliability and workability, so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. A mind that is developed and cultivated is pliable and workable.”

48

“Mendicants, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to give a simile for how quickly the mind changes.”

49

“This mind, mendicants, is radiant. But it’s corrupted by passing corruptions.”

50

“This mind, mendicants, is radiant. And it is freed from passing corruptions.”

6. Fingersnap

51

“This mind, mendicants, is radiant. But it is corrupted by passing corruptions. An uneducated ordinary person does not truly understand this. So I say that ‘the uneducated ordinary person has no development of the mind’.”

52

“This mind, mendicants, is radiant. And it is freed from passing corruptions. An educated noble disciple truly understands this. So I say that ‘the educated noble disciple has development of the mind’.”

53

“If, mendicants, a mendicant cultivates a mind of love even for the time of a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

54

“If, mendicants, a mendicant develops a mind of love even for the time of a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

55

“If, mendicants, a mendicant focuses on a mind of love even for the time of a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

56

“Mendicants, whatever qualities are unskillful, part of the unskillful, on the side of the unskillful, all of them are preceded by the mind. Mind arises first, and unskillful qualities follow right behind.”

57

“Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are preceded by the mind. Mind arises first, and skillful qualities follow right behind.”

58

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence. When you’re negligent, unskillful qualities arise, and skillful qualities decline.”

59

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence. When you’re diligent, skillful qualities arise, and unskillful qualities decline.”

60

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness. When you’re lazy, unskillful qualities arise, and skillful qualities decline.”

7. Arousing Energy

61

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. When you’re energetic, skillful qualities arise, and unskillful qualities decline.”

62

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes. When you have many wishes, unskillful qualities arise, and skillful qualities decline.”

63

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes. When you have few wishes, skillful qualities arise, and unskillful qualities decline.”

64

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like discontent. When you’re discontented, unskillful qualities arise, and skillful qualities decline.”

65

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment. When you’re contented, skillful qualities arise, and unskillful qualities decline.”

66

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like improper attention. When you attend improperly, unskillful qualities arise, and skillful qualities decline.”

67

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like proper attention. When you attend properly, skillful qualities arise, and unskillful qualities decline.”

68

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness. When you lack situational awareness, unskillful qualities arise, and skillful qualities decline.”

69

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness. When you have situational awareness, skillful qualities arise, and unskillful qualities decline.”

70

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends. When you have bad friends, unskillful qualities arise, and skillful qualities decline.”

8. Good Friends

71

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends. When you have good friends, skillful qualities arise, and unskillful qualities decline.”

72

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having bad habits and not good habits. When you have bad habits and not good habits, unskillful qualities arise, and skillful qualities decline.”

73

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having good habits and not bad habits. When you have good habits and not bad habits, skillful qualities arise, and unskillful qualities decline.”

74

“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being developed to perfection like improper attention. When you attend improperly, the awakening factors don’t arise, or, if they’ve already arisen, they’re not developed to perfection.”

75

“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, develops them to perfection like proper attention. When you attend properly, the awakening factors arise, or, if they’ve already arisen, they’re developed to perfection.”

76

“Loss of relatives, mendicants, is a small thing. Wisdom is the worst thing to lose.”

77

“Growth of relatives, mendicants, is a small thing. Wisdom is the best thing to grow. So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

78

“Loss of wealth, mendicants, is a small thing. Wisdom is the worst thing to lose.”

79

“Growth of wealth, mendicants, is a small thing. Wisdom is the best thing to grow. So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

80

“Loss of fame, mendicants, is a small thing. Wisdom is the worst thing to lose.”

81

“Growth of fame, mendicants, is a small thing. Wisdom is the best thing to grow. So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

9. Negligence

82

“Mendicants, I do not see a single thing that is so very harmful as negligence. Negligence is very harmful.”

83

“Mendicants, I do not see a single thing that is so very beneficial as diligence. Diligence is very beneficial.”

84

“Mendicants, I do not see a single thing that is so very harmful as laziness. Laziness is very harmful.”

85

“Mendicants, I do not see a single thing that is so very beneficial as arousing energy. Arousing energy is very beneficial.”

86

“Mendicants, I do not see a single thing that is so very harmful as having many wishes. Having many wishes is very harmful.”

87

“Mendicants, I do not see a single thing that is so very beneficial as having few wishes. Having few wishes is very beneficial.”

88

“Mendicants, I do not see a single thing that is so very harmful as discontent. Discontent is very harmful.”

89

“Mendicants, I do not see a single thing that is so very beneficial as contentment. Contentment is very beneficial.”

90

“Mendicants, I do not see a single thing that is so very harmful as improper attention. Improper attention is very harmful.”

91

“Mendicants, I do not see a single thing that is so very beneficial as proper attention. Proper attention is very beneficial.”

92

“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness. Lack of situational awareness is very harmful.”

93

“Mendicants, I do not see a single thing that is so very beneficial as situational awareness. Situational awareness is very beneficial.”

94

“Mendicants, I do not see a single thing that is so very harmful as bad friends. Bad friends are very harmful.”

95

“Mendicants, I do not see a single thing that is so very beneficial as good friends. Good friends are very beneficial.”

96

“Mendicants, I do not see a single thing that is so very harmful as having bad habits and not good habits. Having bad habits and not good habits is very harmful.”

97

“Mendicants, I do not see a single thing that is so very beneficial as having good habits and not bad habits. Having good habits and not bad habits is very beneficial.”

10. Negligence (2nd)

98

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as negligence. Negligence is very harmful.”

99

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as diligence. Diligence is very beneficial.”

100

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as laziness. Laziness is very harmful.”

101

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as arousing energy. Arousing energy is very beneficial.”

102–109

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of situational awareness … situational awareness …

110

“Taking into account exterior factors, mendicants, I do not see a single one that is so very harmful as bad friends. Bad friends are very harmful.”

111

“Taking into account exterior factors, mendicants, I do not see a single one that is so very beneficial as good friends. Good friends are very beneficial.”

112

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having bad habits and not good habits. Having bad habits and not good habits is very harmful.”

113

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as having good habits and not bad habits. Having good habits and not bad habits is very beneficial.”

114

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. Negligence leads to the decline and disappearance of the true teaching.”

115

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. Diligence leads to the continuation, persistence, and enduring of the true teaching.”

116

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. Laziness leads to the decline and disappearance of the true teaching.”

117

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and durability of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and enduring of the true teaching.”

118–​128

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of situational awareness … situational awareness … bad friends … good friends … having bad habits, not good habits. Having bad habits and not good habits leads to the decline and disappearance of the true teaching.”

129

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like having good habits and not bad habits. Having good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching”

130

“Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.”

131

“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.”

132–139

“Those mendicants who explain non-Vinaya as Vinaya … Vinaya as non-Vinaya … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One … are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.”

11. Not the Teaching

140

“Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.”

141

“Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.”

142–149

“Those mendicants who explain non-Vinaya as non-Vinaya … Vinaya as Vinaya … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.”

12. Non-offense

150

“Mendicants, those mendicants who explain non-offense as offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.”

151

“Mendicants, those mendicants who explain offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Those mendicants make much bad karma and make the true teaching disappear.”

152–​159

“Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress … are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Those mendicants make much bad karma and make the true teaching disappear.”

160

“Mendicants, those mendicants who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.”

161

“Mendicants, those mendicants who explain offense as offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.”

162–169

“Those mendicants who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress … are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. They make much merit and make the true teaching continue.”

13. One Person

170

“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

171

“The appearance of one person, mendicants, is rare in the world. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose appearance is rare in the world.”

172

“One person, mendicants, arises in the world who is an incredible human being. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world who is an incredible human being.”

173

“The death of one person, mendicants, is regretted by many people. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose death is regretted by many people.”

174

“One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.”

175–​186

“With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”

187

“Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.

14. First

188–​197

“The foremost of my monk disciples in seniority is Aññākoṇḍañña.

… with great wisdom is Sāriputta.

… with psychic power is Mahāmoggallāna.

… who advocate austerities is Mahākassapa.

… with clairvoyance is Anuruddha.

… from eminent families is Bhaddiya Kāḷigodhāyaputta.

… with a charming voice is Lakuṇṭaka Bhaddiya.

… with a lion’s roar is Piṇḍolabhāradvāja.

… who speak on the teaching is Puṇṇa Mantāṇiputta.

… who explain in detail the meaning of a brief statement is Mahākaccāna.”

15. Second

198–​208

“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.

… who is skilled in the evolution of consciousness is Cūḷapanthaka.

… who is skilled in the evolution of perception is Mahāpanthaka.

… who live without conflict is Subhūti.

… who is worthy of a teacher’s offering is Subhūti.

… who stay in the wilderness is Revata of the Acacia Wood.

… who practice absorption is Kaṅkhārevata.

… who are energetic is Soṇa Koḷivisa.

… who are good speakers is Soṇa Kuṭikaṇṇa.

… who receive many possessions is Sīvali.

… who are strong in faith is Vakkalī.”

16. Third

209–​218

“The foremost of my monk disciples who want to train is Rāhula.

… who went forth out of faith is Raṭṭhapāla.

… who is the first to pick up a ballot slip is Kuṇḍadhāna.

… who are eloquent poets is Vaṅgīsa.

… who are impressive all around is Upasena Vaṅgantaputta.

… who assign lodgings is Dabba Mallaputta.

… who is beloved of the deities is Pilindavaccha.

… with swift insight is Bāhiya Dārucīriya.

… with brilliant speech is Kumārakassapa.

… who have attained the methods of textual analysis is Mahākoṭṭhita.

17. Fourth

219–​234

“The foremost of my monk disciples who is very learned is Ānanda.

… with a good memory is Ānanda.

… with an extensive range is Ānanda.

… in retention is Ānanda.

… as a personal attendant is Ānanda.

… with a large following is Uruvelakassapa.

… who inspire lay families is Kāḷudāyī.

… with good health is Bakkula.

… who recollects past lives is Sobhita.

… who has memorized the Vinaya is Upāli.

… who advises the nuns is Nandaka.

… who guard the sense doors is Nanda.

… who advises the monks is Mahākappina.

… who is skilled in the fire element is Sāgata.

… who inspire eloquent teachings is Rādha.

… who wear coarse robes is Mogharāja.”

18. Fifth

235–​247

“The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī.

… with great wisdom is Khemā.

… with psychic power is Uppalavaṇṇā.

… who has memorized the Vinaya is Paṭācārā.

… who speak on the teaching is Dhammadinnā.

… who practice absorption is Nandā.

… who are energetic is Soṇā.

… with clairvoyance is Sakulā.

… with swift insight is Bhaddā Kuṇḍalakesā.

… who recollect past lives is Bhaddā Kāpilānī.

… who have attained great insight is Bhaddakaccānā.

… who wear coarse robes is Kisāgotamī.

… who are strong in faith is Siṅgālakamātā.”

19. Sixth

248–​257

“The foremost of my lay followers in first going for refuge are the merchants Tapussa and Bhallika.

… as a donor is the householder Sudatta Anāthapiṇḍika.

… who speak on the teaching is the householder Citta Macchikāsaṇḍika.

… who attract a following by the four ways of being inclusive is Hatthaka Āḷavaka.

… who donates good things is Mahānāma Sakka.

… who donates nice things is the householder Ugga of Vesālī.

… who attends on the Saṅgha is the householder Uggata of Hatthi Village.

… who has the experiential confidence is Sūrambaṭṭha.

… who has confidence in a person is Jīvaka Komārabhacca.

… who are intimate is the householder Nakula’s father.”

20. Seventh

258–​267

“The foremost of my laywomen in first going for refuge is Sujātā Seniyadhītā.

… as a donor is Visākhā, Migāra’s mother.

… who is very learned is Khujjuttarā.

… who dwell in love is Sāmāvatī.

… who practice absorption is Uttarānandamātā.

… who give good things is Suppavāsā Koliyadhītā.

… who care for the sick is the laywoman Suppiyā.

… who have the experiential confidence is Kātiyānī.

… who are intimate is the householder Nakula’s mother.

… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

21. First

268

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. But it’s possible for an ordinary person to take some condition as permanent. That is possible.”

269

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. But it’s possible for an ordinary person to take some condition as pleasant.”

270

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take anything as self. But it’s possible for an ordinary person to take something as self.”

271

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their mother. But it’s possible for an ordinary person to murder their mother.”

272

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their father. But it’s possible for an ordinary person to murder their father.”

273

“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder a perfected one. But it’s possible for an ordinary person to murder a perfected one.”

274

“It is impossible, mendicants, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent. But it’s possible for an ordinary person to injure a Realized One with malicious intent.”

275

“It is impossible, mendicants, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha. But it’s possible for an ordinary person to cause a schism in the Saṅgha.”

276

“It is impossible, mendicants, it cannot happen for a person accomplished in view to acknowledge another teacher. But it’s possible for an ordinary person to acknowledge another teacher.”

277

“It is impossible, mendicants, it cannot happen for two perfect ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.”

22. Second

278

“It is impossible, mendicants, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.”

279

“It is impossible, mendicants, it cannot happen for a woman to be a perfect one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.”

280

“It is impossible, mendicants, it cannot happen for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.”

281–​283

“It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā. But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.”

284

“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.”

285–​286

“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.”

23. Third

287

“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.”

288–​289

“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal or mental conduct. But it is possible for a likable, desirable, agreeable result to come from good verbal or mental conduct.”

290

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

291–​292

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

293

It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell. But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

294–​295

“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.”

24. First

296

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment.”

297–​305

“One thing, mendicants, when developed and cultivated leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace. This one thing, when developed and cultivated, leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment.”

25. Second

306

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. When you have wrong view, unskillful qualities arise, and skillful qualities decline.”

307

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. When you have right view, unarisen skillful qualities arise, and unskillful qualities decline.”

308

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. When you have wrong view, unskillful qualities arise, and skillful qualities decline.”

309

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. When you have right view, skillful qualities arise, and unskillful qualities decline.”

310

“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like improper attention. When you attend improperly, wrong view arises, and once arisen it grows.”

311

“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like proper attention. When you attend properly, right view arises, and skillful qualities grow.”

312

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

313

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

314

“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.”

315

“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. Why is that? Because the seed is good. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

26. Third

316

“One person, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. What one person? Someone with wrong view, whose perspective is distorted. They draw many people away from the true teaching and establish them in false teachings. This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”

317

“One person, mendicants, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What one person? Someone with right view, whose perspective is undistorted. They draw many people away from false teachings and establish them in the true teaching. This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

318

“Mendicants, I do not see a single thing that is so very blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”

319

“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that foolish man, Makkhali. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too that foolish man, Makkhali, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

320

“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all make much bad karma. Why is that? Because the teaching is poorly explained.”

321

“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all make much merit. Why is that? Because the teaching is well explained.”

322

“Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. Why is that? Because the teaching is poorly explained.”

323

“Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. Why is that? Because the teaching is well explained.”

324

“Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

325

“Mendicants, in a well explained teaching and training a lazy person lives in suffering. Why is that? Because the teaching is well explained.”

326

“Mendicants, in a poorly explained teaching and training a lazy person lives happily. Why is that? Because the teaching is poorly explained.”

327

“Mendicants, in a well explained teaching and training an energetic person lives happily. Why is that? Because the teaching is well explained.”

328

Just as, mendicants, even a tiny bit of fecal matter still stinks, so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.”

329

“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.”

27. Fourth

333

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many.

334

… so too the sentient beings reborn as humans are few, while those not reborn as humans are many.

… so too the sentient beings reborn in civilized countries are few, while those reborn in the borderlands, among barbarian tribes, are many.

335

… so too the sentient beings who are wise, bright, clever, and able to distinguish the well said from the poorly said are few, while the sentient beings who are witless, dull, stupid, and unable to distinguish the well said from the poorly said are many.

336

… so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.

337

… so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

338

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

339

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

340

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

341

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

342

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

343

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

344

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.

345

… so too the sentient beings who get the best food and flavors are few, while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many.

346

… so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, while the sentient beings who don’t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many. So you should train like this: ‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ That’s how you should train.”

347–​349

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

350–​352

“… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

353–​355

“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

356–​358

“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

359–​361

“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

362–​364

“… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

365–​367

“… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

368–​370

“… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

371–​373

“… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

374–​377

“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

28. Inspirational

378–​393

“Mendicants, this is definitely something worth having, that is, living in the wilderness … eating only alms-food … wearing rag robes … having just three robes … teaching Dhamma … memorizing the Vinaya … being very learned … being respected … being well-presented … having a following … having a large following … coming from a good family … being handsome … being a good speaker … having few wishes … having good health.”

29. Another Chapter on a Finger Snap

394

“If, mendicants, a mendicant develops the first absorption, even for the time of a finger snap, they are called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

395–​401

“If, mendicants, a mendicant develops the second … third … or fourth absorption … or the heart’s release by love … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimity, even for the time of a finger snap …

402–​405

If a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world, even for the time of a finger snap …

406–​409

If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger snap …

410–​413

If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to higher mind, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger snap …

414–​418

If they develop the faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom, even for the time of a finger snap …

419–​423

If they develop the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom, even for the time of a finger snap …

424–​430

If they develop the awakening factor of mindfulness … the awakening factor of investigation of principles … the awakening factor of energy … the awakening factor of rapture … the awakening factor of tranquility … the awakening factor of immersion … the awakening factor of equanimity, even for the time of a finger snap …

431–​438

If they develop right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, even for the time of a finger snap …

439–​446

Perceiving form internally, they see visions externally, limited, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ Perceiving form internally, they see visions externally, limitless, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally, limited, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally that are blue, with blue color, blue hue, and blue tint. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally that are yellow, with yellow color, yellow hue, and yellow tint. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally that are red, with red color, red hue, and red tint. Having mastered this, they are aware that: ‘I know and see.’ Not perceiving form internally, they see visions externally that are white, with white color, white hue, and white tint. Having mastered this, they are aware that: ‘I know and see.’

447–​454

Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …

455–​464

They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness …

465–​474

They develop the perception of ugliness … the perception of death … the perception of repulsiveness in food … the perception of dissatisfaction with the whole world … the perception of impermanence … the perception of suffering in impermanence … the perception of not-self in suffering … the perception of giving up … the perception of fading away … the perception of cessation …

475–​484

They develop the perception of impermanence … the perception of not-self … the perception of death … perception of repulsiveness in food … the perception of dissatisfaction with the whole world … the perception of a skeleton … the perception of the worm-infested corpse … the perception of the livid corpse … the perception of the split open corpse … the perception of the bloated corpse …

485–​494

They develop the recollection of the Buddha … the recollection of the teaching … the recollection of the Saṅgha … the recollection of ethical conduct … the recollection of generosity … the recollection of the deities … mindfulness of breathing … the recollection of death … mindfulness of the body … the recollection of peace …”

495–​534

They develop the faculty of faith together with the first absorption … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom together with the first absorption …

535–​574

Together with the second absorption … the third absorption … the fourth absorption … love … compassion … rejoicing … They develop the faculty of faith together with equanimity … They develop the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom … That mendicant is called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

30. Mindfulness of the Body

575

“Mendicants, anyone who brings into their mind the great ocean includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.”

576–​582

“One thing, mendicants, when developed and cultivated leads to great inspiration… great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to great inspiration… great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”

583

“When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are developed to perfection. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are developed to perfection.”

584

“When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.”

585

“When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.”

586

“When one thing, mendicants, is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.”

587–​588

“One thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping. What one thing? Mindfulness of the body. This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping.”

589–​591

“When one thing is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements. What one thing? Mindfulness of the body. When this one thing is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements.”

592–​595

“One thing, mendicants, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”

596–​615

“One thing, mendicants, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”

31. The Deathless

616

“Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy the deathless. Those who enjoy mindfulness of the body enjoy the deathless.”

617

“Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed the deathless. Those who have enjoyed mindfulness of the body have enjoyed the deathless.”

618

“Mendicants, those who have lost mindfulness of the body have lost the deathless. Those who haven’t lost mindfulness of the body haven’t lost the deathless.”

619

“Mendicants, those who have missed out on mindfulness of the body have missed out on the deathless. Those who have undertaken mindfulness of the body have not missed out on the deathless.”

620

“Mendicants, those who have neglected mindfulness of the body have neglected the deathless. Those who have not neglected mindfulness of the body have not neglected the deathless.”

621

“Mendicants, those who have forgotten mindfulness of the body have forgotten the deathless. Those who haven’t forgotten mindfulness of the body haven’t forgotten the deathless.”

622

“Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated the deathless. Those who have cultivated mindfulness of the body have cultivated the deathless.”

623

“Mendicants, those who haven’t developed mindfulness of the body haven’t developed the deathless. Those who have developed mindfulness of the body have developed the deathless.”

624

“Mendicants, those who haven’t practiced mindfulness of the body haven’t practiced the deathless. Those who have practiced mindfulness of the body have practiced the deathless.”

625

“Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into the deathless. Those who have had insight into mindfulness of the body have had insight into the deathless.”

626

“Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood the deathless. Those who have completely understood mindfulness of the body have completely understood the deathless.”

627

“Mendicants, those who haven’t realized mindfulness of the body haven’t realized the deathless. Those who have realized mindfulness of the body have realized the deathless.” ( … )

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

The Book of the Ones is finished.

Numbered Discourses 2

1. Punishments

1. Flaws

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“There are, mendicants, these two flaws. What two? The flaw apparent in the present life, and the flaw to do with lives to come. What is the flaw apparent in the present life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.

It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments. Afraid of the flaw apparent in the present life, they do not steal the belongings of others. This is called the flaw apparent in the present life.

What is the flaw to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the flaw to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the flaw to do with lives to come. These are the two flaws. So you should train like this: ‘We will fear the flaw apparent in the present life, and we will fear the flaw to do with lives to come. We will fear flaws, seeing the danger in flaws.’ That’s how you should train. If you fear flaws, seeing the danger in flaws, you can expect to be freed from all flaws.”

2. Endeavor

“These two endeavors are challenging in the world. What two? The endeavor of laypeople staying in a home to provide robes, alms-food, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments. These are the two endeavors that are challenging in the world.

The better of these two endeavors is the effort to let go of all attachments. So you should train like this: ‘We shall endeavor to let go of all attachments.’ That’s how you should train.”

3. Mortifying

“These two things, mendicants, are mortifying. What two? It’s when someone has done bad things and not done good things, by way of body, speech, and mind. Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified. These are the two things that are mortifying.”

4. Not Mortifying

“These two things, mendicants, are not mortifying. What two? It’s when someone has done good things and not done bad things, by way of body, speech, and mind. Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified. These are the two things that are not mortifying.”

5. Learned for Myself

“Mendicants, I have learned these two things for myself— to never be content with skillful qualities, and to never stop trying. I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary. If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness. So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.”’ That’s how you should train.”

6. Fetters

“There are, mendicants, these two things. What two? Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as disillusioning. When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re not freed from suffering, I say.

When you keep seeing things that are prone to being fettered as disillusioning, you give up greed, hate, and delusion. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re freed from suffering, I say. These are the two things.”

7. Dark

“These two things, mendicants, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.”

8. Bright

“These two things, mendicants, are bright. What two? Conscience and prudence. These are the two things that are bright.”

9. Behavior

“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people. The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”

10. Entering the Rainy Season

“There are, mendicants, these two entries to the rainy season. What two? Earlier and later. These are the two entries to the rainy season.”

2. Issues

11

“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.

And what, mendicants, is the power of development? In this context, the power of development is the power of the trainees. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Then you don’t do anything unskillful, or practice anything bad. This is called the power of development. These are the two powers.”

12

“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.

And what, mendicants, is the power of development? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the power of development. These are the two powers.”

13

“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.

And what, mendicants, is the power of development? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of development. These are the two powers.”

14

“There are, mendicants, these two ways of teaching the Dhamma. What two? In brief and in detail. These are two ways of teaching the Dhamma.”

15

“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully self-reflects, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully self-reflect, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.

And how, mendicants, does an offending mendicant carefully self-reflect? An offending mendicant reflects: ‘I have committed a certain unskillful offense with the body. That mendicant saw me do this. If I hadn’t committed that offense, they wouldn’t have seen me. But since I did commit that offense, they did see me. When they saw me, they were upset, and they voiced their unhappiness to me. Then I also got upset, so I told others. So the transgression is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an offending mendicant carefully self-reflects.

And how, mendicants, does an accusing mendicant carefully self-reflect? An accusing mendicant reflects: ‘This mendicant has committed a certain unskillful offense with the body. I saw them do that. If they hadn’t committed that offense, I wouldn’t have seen them. But since they did commit that offense, I did see them. When I saw them, I was upset, and I voiced my unhappiness to them. Then they also got upset, so they told others. So the transgression is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an accusing mendicant carefully self-reflects.

In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully self-reflects, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully self-reflect, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

16

Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” “Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” “Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

17

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” “What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” “But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” “What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” “I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Master Gotama, please teach me this matter in detail so I can understand the meaning.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Jāṇussoṇi replied. The Buddha said this:

“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

18

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.” “But, sir, if someone does these things that should not be done, what drawbacks should they expect?” “They should expect these drawbacks. They blame themselves. After examination, sensible people criticize them. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. These are the drawbacks they should expect.”

“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.” “But, sir, if someone does these things that should be done, what benefits should they expect?” “They should expect these benefits. They don’t blame themselves. After examination, sensible people praise them. They get a good reputation. They don’t feel lost when they die. And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. These are the benefits they should expect.”

19

“Mendicants, give up the unskillful. It is possible to give up the unskillful. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so I say: ‘Give up the unskillful.’

Mendicants, develop the skillful. It is possible to develop the skillful. If it wasn’t possible, I wouldn’t say: ‘Develop the skillful.’ But it is possible, and so I say: ‘Develop the skillful.’ If developing the skillful led to harm and suffering I wouldn’t say: ‘Develop the skillful.’ But developing the skillful leads to welfare and happiness, so I say: ‘Develop the skillful.’”

20

“These two things, mendicants, lead to the decline and disappearance of the true teaching. What two? The words and phrases are misplaced, and the meaning is misinterpreted. When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching.

These two things lead to the continuation, persistence, and enduring of the true teaching. What two? The words and phrases are well organized, and the meaning is correctly interpreted. When the words and phrases are well organized, the meaning is correctly interpreted. These two things lead to the continuation, persistence, and enduring of the true teaching.”

3. Fools

21

“Mendicants, there are two fools. What two? One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools.

There are two who are astute. What two? One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.”

22

“Mendicants, these two misrepresent the Realized One. What two? One who is hateful and hides it, and one whose faith is mistaken. These two misrepresent the Realized One.”

23

“Mendicants, these two misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him. These two misrepresent the Realized One.

These two don’t misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him. These two don’t misrepresent the Realized One.”

24

“Mendicants, these two misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation. These two misrepresent the Realized One.”

25

“These two don’t misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These two don’t misrepresent the Realized One.”

26

“Mendicants, when you hide your misdeeds, you can expect one of two destinies: hell or the animal realm.

When you don’t hide your misdeeds, you can expect one of two destinies: as a god or a human.”

27

“Mendicants, when you have wrong view, you can expect one of two destinies: hell or the animal realm.”

28

“Mendicants, when you have right view, you can expect one of two destinies: as a god or a human.”

29

“There are two places waiting to receive an unethical person: hell and the animal realm.

There are two places waiting to receive an ethical person: the realms of gods and humans.”

30

“Mendicants, I see two reasons to frequent remote wilderness and jungle lodgings. What two? I see a happy life for myself in the present, and I have compassion for future generations. I see two reasons to frequent remote wilderness and jungle lodgings.”

31

“These two things play a part in realization. What two? Serenity and discernment. What is the benefit of developing serenity? The mind is developed. What is the benefit of developing the mind? Greed is given up. What is the benefit of developing discernment? Wisdom is developed. What is the benefit of developing wisdom? Ignorance is given up. The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

4. Peaceful Mind

32

“Mendicants, I will teach you the level of the bad person and the level of the good person. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What is the level of the bad person? The bad person is ungrateful and thankless, for the wicked only know how to be ungrateful and thankless. It is totally the level of a bad person to be ungrateful and thankless. The good person is grateful and thankful, for the virtuous only know how to be grateful and thankful. It is totally the level of a good person to be grateful and thankful.”

33

“Mendicants, I say that these two people cannot easily be repaid. What two? Mother and father. You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder, and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; and even if they were to defecate and urinate right there. Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world. But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”

34

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “What does Master Gotama teach? What does he explain?” “Brahmin, I teach action and inaction.” “But in what way does Master Gotama teach action and inaction?”

“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. This is the kind of action and inaction that I teach.”

“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

35

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “How many kinds of people in the world are worthy of a teacher’s offering? And where should a gift be given?” “Householder, there are two kinds of people in the world who are worthy of a teacher’s offering: the trainee and the master. These are two kinds of people in the world who are worthy of a teacher’s offering, and that’s where you should give a gift.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“In this world, the trainee and the master,
are worthy of the offerings of those who sponsor sacrifices.
They are upright in body,
speech, and mind.
This is the field for sponsors of sacrifice—
what’s given here is very fruitful.”

36

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this: “I will teach you about a person fettered internally and one fettered externally. Listen and pay close attention, I will speak.” “Yes, reverend,” they replied. Sāriputta said this:

“Who is a person fettered internally? It’s a mendicant who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a returner, who comes back to this state of existence. This is called a person who is fettered internally, a returner, who comes back to this state of existence.

Who is a person fettered externally? It’s a mendicant who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They enter and remain in a certain peaceful state of freed mind. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a non-returner, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.

Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. They simply practice for the disillusionment, fading away, and cessation of sensual pleasures. They simply practice for the disillusionment, fading away, and cessation of rebirth in future states of existence. They practice for the ending of craving. They practice for the ending of greed. When their body breaks up, after death, they are reborn in one of the orders of gods. When they pass away from there, they are non-returners, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”

Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha: “Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.” The Buddha consented in silence. Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta. He sat on the seat spread out. Sāriputta bowed to the Buddha and sat down to one side. The Buddha said to him:

“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: ‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.’ Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. Sāriputta, you might think: ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ But you should not see it like this. It was right here that those deities developed their minds. So you should train like this: ‘We shall have peaceful faculties and peaceful minds.’ That’s how you should train. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘We shall present the gift of peace to our spiritual companions.’ That’s how you should train. Those wanderers who follow other paths, Sāriputta, who have not heard this exposition of the teaching are lost.”

37

So I have heard. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake. Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna: “What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?” “It is because of their insistence on sensual desire, their attachment, greed, and obsession, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”

“What is the cause, Master Kaccāna, what is the reason why ascetics fight with ascetics?” “It is because of their insistence on views, their attachment, greed, and obsession, that ascetics fight with ascetics.”

“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?” “There is, brahmin.”

“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?” “In the eastern lands there is a city called Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”

When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

He who has gone beyond the insistence on sensual desire and the insistence on views.

Excellent, Master Kaccāna! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

38

At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove. Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna: “I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Kaccāna.”

“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as a child, not a senior. If a youth, young, black-haired, blessed with youth, in the prime of life, does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as astute, a senior.”

When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young mendicants, saying: “The masters are elders, at the stage of the elder; we are youths, at the stage of youth.

Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

39

“At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.

At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

40

“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in completing the procedure of the skillful teaching.

I praise right practice for these two, for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in completing the procedure of the skillful teaching.”

41

“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans. They make much bad karma and make the true teaching disappear.

But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. They make much merit and make the true teaching continue.”

5. Assemblies

42

“There are, mendicants, these two assemblies. What two? A shallow assembly and a deep assembly. And what is a shallow assembly? An assembly where the mendicants are restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. This is called a shallow assembly.

And what is a deep assembly? An assembly where the mendicants are not restless, insolent, fickle, gossipy, or loose-tongued, but have established mindfulness, situational awareness, and immersion, with unified minds and restrained faculties. This is called a deep assembly. These are the two assemblies. The better of these two assemblies is the deep assembly.”

43

“There are, mendicants, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the mendicants argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.”

44

“There are, mendicants, these two assemblies. What two? An assembly of the worst and an assembly of the best. And what is an assembly of the worst? An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the worst.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best. These are the two assemblies. The better of these two assemblies is the assembly of the best.”

45

“There are, mendicants, these two assemblies. What two? An ignoble assembly and a noble assembly. And what is an ignoble assembly? An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an ignoble assembly.

And what is a noble assembly? An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a noble assembly. These are the two assemblies. The better of these two assemblies is the noble assembly.”

46

“There are, mendicants, these two assemblies. What two? An assembly of the dregs and an assembly of the cream. And what is an assembly of the dregs? An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the dregs.

And what is an assembly of the cream? An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the cream. These are the two assemblies. The better of these two assemblies is the assembly of the cream.”

47

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

48

“There are, mendicants, these two assemblies. What two? An assembly that values material things, not the true teaching, and an assembly that values the true teaching, not material things. And what is an assembly that values material things, not the true teaching? It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get material things. And when they get these things, they use them tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is called an assembly that values material things, not the true teaching.

And what is an assembly that values the true teaching, not material things? It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get material things. And when they get these things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is called an assembly that values the true teaching, not material things. These are the two assemblies. The better of these two assemblies is the assembly that values the true teaching, not material things.”

49

“There are, mendicants, these two assemblies. What two? An unjust assembly and a just assembly. And what is an unjust assembly? An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained. This is called an unjust assembly.

And what is a just assembly? An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained. This is called a just assembly. These are the two assemblies. The better of these two assemblies is the just assembly.”

50

“There are, mendicants, these two assemblies. What two? An unprincipled assembly and a principled assembly … The better of these two assemblies is the principled assembly.”

51

“There are, mendicants, these two assemblies. What two? An assembly with unprincipled speech, and an assembly with principled speech. And what is an assembly with unprincipled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately hold on to that disciplinary issue, insisting that: ‘This is the only truth, other ideas are stupid.’ This is called an assembly with unprincipled speech.

And what is an assembly with principled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately hold on to that disciplinary issue or insist that: ‘This is the only truth, other ideas are stupid.’ This is called an assembly with principled speech. These are the two assemblies. The better of these two assemblies is the assembly with principled speech.”

6. Persons

52

“Two people, mendicants, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These two people arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

53

“Two people, mendicants, arise in the world who are incredible human beings. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two people who arise in the world who are incredible human beings.”

54

“There are two people, mendicants, whose death is regretted by many people. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two people, mendicants, whose death is regretted by many people.”

55

“Mendicants, these two are worthy of a monument. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two who are worthy of a monument.”

56

“Mendicants, there are two kinds of Buddhas. What two? The Realized One, the perfected one, the fully awakened Buddha; and the Buddha awakened for themselves. These are the two kinds of Buddhas.”

57

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred elephant. These are the two who are not startled by a crack of thunder.”

58

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred horse. These are the two who are not startled by a crack of thunder.”

59

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a lion, king of beasts. These are the two who are not startled by a crack of thunder.”

60

“Fauns see two reasons not to use human speech. What two? Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’ Fauns see two reasons not to use human speech.”

61

“Mendicants, females die without getting enough of two things. What two? Sexual intercourse and giving birth. Females die without getting enough of these two things.”

62

“Mendicants, I will teach you about living with bad people and living with good people. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What is it like living with bad people? How do bad people live together? It’s when a senior mendicant thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ And a middle or a junior mendicant also thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ That’s what it’s like living with bad people; that’s how bad people live together.

What is it like living with good people? How do good people live together? It’s when a senior mendicant thinks: ‘Any mendicant, whether senior, middle, or junior, should admonish me; and I should admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ And a middle or a junior mendicant also thinks: ‘Any mendicant, whether senior, middle, or junior, may admonish me; and I’ll admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ That’s what it’s like living with good people; that’s how good people live together.”

63

“In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be long, fractious, and troublesome, and the mendicants won’t live comfortably.

In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is well settled internally, you can expect that this disciplinary issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

7. Happiness

64

“There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.”

65

“There are, mendicants, these two kinds of happiness. What two? Sensual happiness and the happiness of renunciation. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciation.”

66

“There are, mendicants, these two kinds of happiness. What two? The happiness of attachments, and the happiness of no attachments. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no attachments.”

67

“There are, mendicants, these two kinds of happiness. What two? The happiness of defilements and the happiness of no defilements. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no defilements.”

68

“There are, mendicants, these two kinds of happiness. What two? Material happiness and spiritual happiness. These are the two kinds of happiness. The better of these two kinds of happiness is spiritual happiness.”

69

“There are, mendicants, these two kinds of happiness. What two? Noble happiness and ignoble happiness. These are the two kinds of happiness. The better of these two kinds of happiness is noble happiness.”

70

“There are, mendicants, these two kinds of happiness. What two? Physical happiness and mental happiness. These are the two kinds of happiness. The better of these two kinds of happiness is mental happiness.”

71

“There are, mendicants, these two kinds of happiness. What two? Happiness with rapture and happiness free of rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness free of rapture.”

72

“There are, mendicants, these two kinds of happiness. What two? The happiness of pleasure and the happiness of equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of equanimity.”

73

“There are, mendicants, these two kinds of happiness. What two? The happiness of immersion and the happiness without immersion. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of immersion.”

74

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on rapture and happiness that relies on freedom from rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on freedom from rapture.”

75

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on pleasure and happiness that relies on equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on equanimity.”

76

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on form and happiness that relies on the formless. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on the formless.”

8. With a Precursor

77

“Bad, unskillful qualities, mendicants, arise with a precursor, not without a precursor. By giving up that precursor, those bad, unskillful qualities do not occur.”

78

“Bad, unskillful qualities, mendicants, arise with a source, not without a source. By giving up that source, those bad, unskillful qualities do not occur.”

79

“Bad, unskillful qualities, mendicants, arise with a cause, not without a cause. By giving up that cause, those bad, unskillful qualities do not occur.”

80

“Bad, unskillful qualities, mendicants, arise with a condition, not without a condition. By giving up that condition, those bad, unskillful qualities do not occur.”

81

“Bad, unskillful qualities, mendicants, arise with a reason, not without a reason. By giving up that reason, those bad, unskillful qualities do not occur.”

82

“Bad, unskillful qualities, mendicants, arise with form, not without form. By giving up that form, those bad, unskillful qualities do not occur.”

83

“Bad, unskillful qualities, mendicants, arise with feeling, not without feeling. By giving up that feeling, those bad, unskillful qualities do not occur.”

84

“Bad, unskillful qualities, mendicants, arise with perception, not without perception. By giving up that perception, those bad, unskillful qualities do not occur.”

85

“Bad, unskillful qualities, mendicants, arise with consciousness, not without consciousness. By giving up that consciousness, those bad, unskillful qualities do not occur.”

86

“Bad, unskillful qualities, mendicants, arise with a conditioned basis, not without a conditioned basis. By giving up that conditioned basis, those bad, unskillful qualities do not occur.”

9. Things

87

“There are, mendicants, these two things. What two? Freedom of heart and freedom by wisdom. These are the two things.”

88

“There are, mendicants, these two things. What two? Making an effort, and not being scattered. These are the two things.”

89

“There are, mendicants, these two things. What two? Name and form. These are the two things.”

90

“There are, mendicants, these two things. What two? Knowledge and freedom. These are the two things.”

91

“There are, mendicants, these two things. What two? Views about being reborn and views about not being reborn. These are the two things.”

92

“There are, mendicants, these two things. What two? Lack of conscience and prudence. These are the two things.”

93

“There are, mendicants, these two things. What two? Conscience and prudence. These are the two things.”

94

“There are, mendicants, these two things. What two? Being hard to correct and having bad friends. These are the two things.”

95

“There are, mendicants, these two things. What two? Being easy to correct and having good friends. These are the two things.”

96

“There are, mendicants, these two things. What two? Skill in the elements and skill in attention. These are the two things.”

97

“There are, mendicants, these two things. What two? Skill in offenses and skill in rehabilitation from offenses. These are the two things.”

10. Fools

98

“Mendicants, there are two fools. What two? One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass. These are the two fools.”

99

“There are two who are astute. What two? One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass. These are the two who are astute.”

100

“Mendicants, there are two fools. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two fools.”

101

“There are two who are astute. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two who are astute.”

102

“Mendicants, there are two fools. What two? One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. These are the two fools.”

103

“There are two who are astute. What two? One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. These are the two who are astute.”

104

“Mendicants, there are two fools. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two fools.”

105

“There are two who are astute. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two who are astute.”

106

“Mendicants, there are two fools. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two fools.”

107

“There are two who are astute. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two who are astute.”

108

“For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”

109

“For these two, defilements don’t grow. What two? One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be. These are the two whose defilements don’t grow.”

110

“For these two, defilements grow. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two whose defilements grow.”

111

“For these two, defilements don’t grow. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two whose defilements don’t grow.”

112

“For these two, defilements grow. What two? One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense. These are the two whose defilements grow.”

113

“For these two, defilements don’t grow. What two? One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. These are the two whose defilements don’t grow.”

114

“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

115

“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”

116

“For these two, defilements grow. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two whose defilements grow.”

117

“For these two, defilements don’t grow. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two whose defilements don’t grow.”

11. Hopes That Are Hard to Give Up

118

“These two hopes are hard to give up. What two? The hope for wealth and the hope for long life. These are two hopes that are hard to give up.”

119

“These two people are rare in the world. What two? One who takes the initiative, and one who is grateful and thankful. These are the two people who are rare in the world.”

120

“These two people are rare in the world. What two? One who is satisfied, and one who satisfies others. These are the two people who are rare in the world.”

121

“These two people are hard to satisfy in the world. What two? One who continually hoards wealth, and one who continually wastes wealth. These are the two people who are hard to satisfy in the world.”

122

“These two people are easy to satisfy in the world. What two? One who does not continually hoard wealth, and one who does not continually waste wealth. These are the two people who are easy to satisfy in the world.”

123

“There are two conditions for the arising of greed. What two? The aspect of beauty and improper attention. These are the two conditions for the arising of greed.”

124

“There are two conditions for the arising of hate. What two? Repulsion and improper attention. These are the two conditions for the arising of hate.”

125

“There are two conditions for the arising of wrong view. What two? The words of another and improper attention. These are the two conditions for the arising of wrong view.”

126

“There are two conditions for the arising of right view. What two? The words of another and proper attention. These are the two conditions for the arising of right view.”

127

“There are these two offenses. What two? A light offense and a serious offense. These are the two offenses.”

128

“There are these two offenses. What two? An offense with corrupt intention and an offense without corrupt intention. These are the two offenses.”

129

“There are these two offenses. What two? An offense requiring rehabilitation and an offense not requiring rehabilitation. These are the two offenses.”

12. Aspiration

130

“A faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”

131

“A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”

132

“A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Aḷavī!’ These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Aḷavī.”

133

“A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

134

“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Without examining or scrutinizing, they praise those deserving of criticism and they criticize those deserving of praise. When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? After examining and scrutinizing, they criticize those deserving of criticism and they praise those deserving of praise. When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

135

“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? After examining or scrutinizing, they don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

136

“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Mother and father. When a foolish, incompetent bad person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? Mother and father. When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

137

“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

138

“There are these two things. What two? Cleaning your own mind, and not grasping at anything in the world. These are the two things.”

139

“There are these two things. What two? Anger and hostility. These are the two things.”

140

“There are these two things. What two? Dispelling anger and dispelling hostility. These are the two things.”

13. Giving

141

“There are these two gifts. What two? A gift of material things and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.”

142

“There are these two offerings. What two? An offering of material things and an offering of the teaching. These are the two offerings. The better of these two offerings is an offering of the teaching.”

143

“There are these two acts of generosity. What two? Generosity with material things and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”

144

“There are these two donations. What two? Donation of material things and donation of the teaching. These are the two donations. The better of these two donations is a donation of the teaching.”

145

“There are these two riches. What two? Riches in material things and riches in the teaching. These are the two riches. The better of these two riches is riches in the teaching.”

146

“There are these two kinds of enjoyment. What two? Enjoyment of material things and enjoyment of the teaching. These are the two kinds of enjoyment. The better of these two kinds of enjoyment is the enjoyment of the teaching.”

147

“There are these two kinds of sharing. What two? Sharing material things and sharing the teaching. These are the two kinds of sharing. The better of these two kinds of sharing is sharing the teaching.”

148

“There are these two kinds of inclusion. What two? Inclusion in material things and inclusion in the teaching. These are the two kinds of inclusion. The better of these two kinds of inclusion is inclusion in the teaching.”

149

“There are these two kinds of support. What two? Support in material things and support in the teaching. These are the two kinds of support. The better of these two kinds of support is support in the teaching.”

150

“There are these two kinds of sympathy. What two? Sympathy in material things and sympathy in the teaching. These are the two kinds of sympathy. The better of these two kinds of sympathy is sympathy in the teaching.”

14. Welcome

151

“There are these two kinds of welcome. What two? Welcome in material things and welcome in the teaching. These are the two kinds of welcome. The better of these two kinds of welcome is the welcome in the teaching.”

152

“There are these two kinds of hospitality. What two? Hospitality in material things and hospitality in the teaching. These are the two kinds of hospitality. The better of these two kinds of hospitality is hospitality in the teaching.”

153

“There are these two quests. What two? The quest for material things and the quest for the teaching. These are the two quests. The better of these two quests is the quest for the teaching.”

154

“There are these two searches. What two? The search for material things and the search for the teaching. These are the two searches. The better of these two searches is the search for the teaching.”

155

“There are these two kinds of seeking. What two? Seeking for material things and seeking for the teaching. These are the two kinds of seeking. The better of these two kinds of seeking is seeking for the teaching.”

156

“There are these two kinds of worship. What two? Worship of material things and worship of the teaching. These are the two kinds of worship. The better of these two kinds of worship is worship of the teaching.”

157

“There are these two ways of serving guests. What two? Serving guests with material things and serving guests with the teaching. These are the two ways of serving guests. The better of these two ways of serving guests is to serve them with the teaching.”

158

“There are, mendicants, these two successes. What two? Success in material things and success in the teaching. These are the two successes. The better of these two successes is success in the teaching.”

159

“There are, mendicants, these two kinds of growth. What two? Growth in material things and growth in the teaching. These are the two kinds of growth. The better of these two kinds of growth is growth in the teaching.”

160

“There are these two treasures. What two? The treasure of material things and the treasure of the teaching. These are the two treasures. The better of these two treasures is the treasure of the teaching.”

161

“There are these two kinds of accumulation. What two? Accumulation of material things and accumulation of the teaching. These are the two kinds of accumulation. The better of these two kinds of accumulation is the accumulation of the teaching.”

162

“There are, mendicants, these two kinds of increase. What two? Increase in material things and increase in the teaching. These are the two kinds of increase. The better of these two kinds of increase is increase in the teaching.”

15. Attainment

163

“There are these two things. What two? Skill in meditative attainments and skill in emerging from those attainments. These are the two things.”

164

“There are these two things. What two? Integrity and gentleness. These are the two things.”

165

“There are these two things. What two? Patience and gentleness. These are the two things.”

166

“There are these two things. What two? Friendliness and hospitality. These are the two things.”

167

“There are these two things. What two? Harmlessness and purity. These are the two things.”

168

“There are these two things. What two? Not guarding the sense doors and eating too much. These are the two things.”

169

“There are these two things. What two? Guarding the sense doors and moderation in eating. These are the two things.”

170

“There are these two things. What two? The power of reflection and the power of development. These are the two things.”

171

“There are these two things. What two? The power of mindfulness and the power of immersion. These are the two things.”

172

“There are these two things. What two? Serenity and discernment. These are the two things.”

173

“There are these two things. What two? Failure in ethical conduct and failure in view. These are the two things.”

174

“There are these two things. What two? Accomplishment in ethical conduct and accomplishment in view. These are the two things.”

175

“There are these two things. What two? Purification of ethics and purification of view. These are the two things.”

176

“There are these two things. What two? Purification of view and making an effort in line with that view. These are the two things.”

177

“There are these two things. What two? To never be content with skillful qualities, and to never stop trying. These are the two things.”

178

“There are these two things. What two? Lack of mindfulness and situational awareness. These are the two things.”

179

“There are these two things. What two? Mindfulness and situational awareness. These are the two things.”

16. Abbreviated Texts Beginning with Anger

180

“There are these two things. What two? Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence. These are the two things.”

181–​185

“There are these two things. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things.”

186–​190

“Anyone who has two things lives in suffering. What two? Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things lives in suffering.”

191–​195

“Anyone who has these two things lives happily. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things lives happily.”

196–​200

“These two things lead to the decline of a mendicant trainee. What two? Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence. These two things lead to the decline of a mendicant trainee.”

201–​205

“These two things don’t lead to the decline of a mendicant trainee. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. These two things don’t lead to the decline of a mendicant trainee.”

206–​210

“Anyone who has two things is cast down to hell. What two? Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things is cast down to hell.”

211–​215

“Anyone who has two things is raised up to heaven. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things is raised up to heaven.”

216–​220

“When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. What two? Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence. When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

221–​229

“When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.

17. Abbreviated Texts Beginning with the Unskillful

230–279

“These two things are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things that are not hurtful.”

18. Abbreviated Texts Beginning with the Training

280

“The Realized One laid down training rules for his disciples for two reasons. What two? For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. These are the two reasons why the Realized One laid down training rules for his disciples.”

281–​309

“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass. What two? For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.”

19. Abbreviated Texts Beginning with Greed

310–​321

“For insight into greed, two things should be developed. What two? Serenity and discernment. For insight into greed, these two things should be developed.”

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two things should be developed.”

322–​479

“Of hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two things should be developed. What two? Serenity and discernment. For the letting go of negligence, these two things should be developed.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

The Book of the Twos is finished.

Numbered Discourses 3

1. Fools

1. Perils

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute.

So, the fool is dangerous, but the astute person is safe. The fool is perilous, but the astute person is not. The fool is hazardous, but the astute person is not. There’s no danger, peril, or hazard that comes from the astute.

So you should train like this: ‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ That’s how you should train.”

2. Characteristics

“A fool is characterized by their deeds; an astute person is characterized by their deeds. And wisdom is evident in its outcome. A fool is known by three things. What three? Bad conduct by way of body, speech, and mind. These are the three things by which a fool is known.

An astute person is known by three things. What three? Good conduct by way of body, speech, and mind. These are the three things by which an astute person is known.

So you should train like this: ‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ That’s how you should train.”

3. Thinking

“There are these three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them: ‘This fellow is a fool, a bad person’? But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them: ‘This fellow is a fool, a bad person’. These are the three characteristics, signs, and manifestations of a fool.

There are these three characteristics, signs, and manifestations of an astute person. What three? An astute person thinks well, speaks well, and acts well. If an astute person didn’t think well, speak well, and act well, then how would the astute know of them: ‘This fellow is astute, a good person’? But since an astute person does think well, speak well, and act well, then the astute do know of them: ‘This fellow is astute, a good person’. These are the three characteristics, signs, and manifestations of an astute person. So you should train …”

4. Transgression

“A fool is known by three things. What three? They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly. These are the three things by which a fool is known.

An astute person is known by three things. What three? They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly. These are the three things by which an astute person is known. So you should train …”

5. Improper

“A fool is known by three things. What three? They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it. These are the three things by which a fool is known.

An astute person is known by three things. What three? They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it. These are the three things by which an astute person is known. So you should train …”

6. Unskillful

“A fool is known by three things. What three? Unskillful deeds by way of body, speech, and mind. These are the three things by which a fool is known.

An astute person is known by three things. What three? Wholesome deeds by way of body, speech, and mind. These are the three things by which an astute person is known. So you should train …”

7. Blameworthy

“A fool is known by three things. What three? Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …”

8. Hurtful

“A fool is known by three things. What three? Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind. These are the three things by which an astute person is known.”

So you should train like this: ‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’ That’s how you should train.”

9. Broken

“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What three? Bad conduct by way of body, speech, and mind. When a foolish, incompetent bad person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What three? Good conduct by way of body, speech, and mind. When an astute, competent good person has these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

10. Stains

“Anyone who has three qualities, and has not given up three stains, is cast down to hell. What three? They’re unethical, and haven’t given up the stain of immorality. They’re envious, and haven’t given up the stain of envy. They’re stingy, and haven’t given up the stain of stinginess. Anyone who has these three qualities, and has not given up these three stains, is cast down to hell.

Anyone who has three qualities, and has given up three stains, is raised up to heaven. What three? They’re ethical, and have given up the stain of immorality. They’re not envious, and have given up the stain of envy. They’re not stingy, and have given up the stain of stinginess. Anyone who has these three qualities, and has given up these three stains, is raised up to heaven.”

2. The Chariot-maker

11. Well-known

“Mendicants, a well-known mendicant who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that don’t reinforce good qualities. A well-known mendicant who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

A well-known mendicant who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that reinforce good qualities. A well-known mendicant who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

12. Commemoration

“An anointed king should commemorate three places as long as he lives. What three? The place he was born. This is the first place.

The place he was anointed as king. This is the second place.

The place where he won victory in battle, establishing himself as foremost in battle. This is the third place. These are the three places an anointed king should commemorate as long as he lives.

In the same way, a mendicant should commemorate three places as long as they live. What three? The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. This is the first place.

The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is the second place.

The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the third place. These are the three places a mendicant should commemorate as long as they live.”

13. Hopes

“These three kinds of people are found in the world. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting. They hear this: ‘They say the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to them: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeless person.

And what, mendicants, is a hopeful person? It’s when some person is the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeful person.

And what, mendicants, is a person who has done away with hope? It’s when a king has been anointed. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ Why is that? Because the former hope he had to be anointed has now died down. This is called a person who has done away with hope. These are the three kinds of people found in the world.

In the same way, these three kinds of people are found among the mendicants. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ This is called a hopeless person.

And what, mendicants, is a hopeful person? It’s when a mendicant is ethical, of good character. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It occurs to them: ‘Oh, when will I too realize the supreme culmination of the spiritual path in this very life, and live having achieved with my own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’ This is called a hopeful person.

And what, mendicants, is a person who has done away with hope? It’s when a mendicant is a perfected one, who has ended all defilements. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the supreme culmination of the spiritual path in this very life, and live having achieved with my own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’ Why is that? Because the former hope he had to be freed has now died down. This is called a person who has done away with hope. These are the three people found among the mendicants.”

14. The Wheel-turning Monarch

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” When he said this, one of the mendicants asked the Buddha: “But who is the king of the wheel-turning monarch, the just and principled king?” “It is principle, monk,” said the Buddha. “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’

Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying: ‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions: ‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’

And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

15. Pacetana

At one time the Buddha was staying near Benares, in the deer park at Isipatana. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Once upon a time there was a king named Pacetana. Then King Pacetana addressed his chariot-maker: ‘In six month’s time, my good chariot-maker, there will be a battle. Are you able to make me a new pair of wheels?’ ‘I can, Your Majesty,’ replied the chariot-maker. Then, when it was six days less than six months later, the chariot-maker had finished one wheel. Then King Pacetana addressed his chariot-maker: ‘In six day’s time there will be a battle. Is my new pair of wheels finished?’ ‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’ ‘Are you able to finish the second wheel in these six days?’ Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king: ‘Your Majesty, these are your two new wheels, finished.’ ‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days? Because I can’t see any difference between them.’ ‘But, Your Majesty, there is a difference. See now what it is.’

Then the chariot-maker rolled forth the wheel that had been finished in six days. It rolled as far as the original impetus took it, then wobbled and fell down. Then he rolled forth the wheel that had been finished in six days less than six months. It rolled as far as the original impetus took it, then stood still as if fixed to an axle.

‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell, while the one that was finished in six days less than six months stood still as if fixed to an axle?’ ‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub. That’s why it wobbled and fell. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub. That’s why it stood still as if fixed to an axle.’

Now, mendicants, you might think: ‘Surely that chariot-maker must have been someone else at that time?’ But you should not see it like that. I myself was the chariot-maker at that time. Then I was an expert in the crooks, flaws, and defects of wood. Now that I am a perfected one, a fully awakened Buddha, I am an expert in the crooks, flaws, and defects of actions by body, speech, and mind. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.

Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.

So you should train like this: ‘We will give up the crooks, flaws, and defects of body, speech, and mind.’ That’s how you should train.”

2. The Chariotmaker

16. Guaranteed

“Mendicants, when a mendicant has three things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What three? It’s when a mendicant guards the sense doors, eats in moderation, and is committed to wakefulness.

And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight was left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors.

And how does a mendicant eat in moderation? It’s when a mendicant reflects properly on the food that they eat. ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ That’s how a mendicant eats in moderation.

And how is a mendicant committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is committed to wakefulness. When a mendicant has these three things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

17. Hurting Yourself

“These three things, mendicants, lead to hurting yourself, hurting others, and hurting both. What three? Bad conduct by way of body, speech, and mind. These are three things that lead to hurting yourself, hurting others, and hurting both.

These three things, mendicants, don’t lead to hurting yourself, hurting others, or hurting both. What three? Good conduct by way of body, speech, and mind. These are three things that don’t lead to hurting yourself, hurting others, or hurting both.”

18. The Realm of the Gods

“Mendicants, if wanderers who follow another path were to ask you: ‘Reverend, do you live the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’ Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?” “Yes, sir.” “So it seems that you are horrified, repelled, and disgusted by divine lifespan, beauty, happiness, fame, and power. How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.”

19. A Shopkeeper (1st)

“Mendicants, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper doesn’t carefully apply themselves to their work in the morning, at midday, or in the afternoon. A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant who has three factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant doesn’t carefully apply themselves to a meditation subject as a basis of immersion in the morning, at midday, or in the afternoon. A mendicant who has these three factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper carefully applies themselves to their work in the morning, at midday, or in the afternoon. A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant who has three factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant carefully applies themselves to a meditation subject as a basis of immersion in the morning, at midday, or in the afternoon. A mendicant who has these three factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

20. A Shopkeeper (2nd)

“Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth. What three? It’s when a shopkeeper sees clearly, is responsible, and has supporters. And how does a shopkeeper see clearly? It’s when a shopkeeper knows of a product: ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ That’s how a shopkeeper sees clearly.

And how is a shopkeeper responsible? It’s when a shopkeeper is an expert in buying and selling products. That’s how a shopkeeper is responsible.

And how does a shopkeeper have supporters? It’s when rich, affluent, and wealthy householders or householder’s children know of him: ‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wife and children, and paying us back from time to time.’ They deposit money with the shopkeeper, saying: ‘With this, friend shopkeeper, earn money to raise your wife and children, and pay us back from time to time.’ That’s how a shopkeeper has supporters. A shopkeeper who has these three factors soon acquires great and abundant wealth.

In the same way, a mendicant who has three factors soon acquires great and abundant qualities. What three? It’s when a mendicant sees clearly, is responsible, and has supporters. And how does a mendicant see clearly? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant sees clearly.

And how is a mendicant responsible? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is responsible.

And how does a mendicant have supporters? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the Vinaya, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant has supporters. A mendicant who has these three factors soon acquires great and abundant qualities.

The first recitation section is finished.

3. Persons

21. Samiddha

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Samiddha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Samiddha:

“Reverend Samiddha, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?”

“Reverend Sāriputta, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the person freed by faith to be finest. Why is that? Because this person’s faculty of faith is outstanding.”

Then Sāriputta said to Mahākoṭṭhita: “Reverend Koṭṭhika, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?”

“Reverend Sāriputta, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the direct witness to be finest. Why is that? Because this person’s faculty of immersion is outstanding.”

Then Mahākoṭṭhita said to Sāriputta: “Reverend Sāriputta, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?”

“Reverend Koṭṭhika, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the person attained to view to be finest. Why is that? Because this person’s faculty of wisdom is outstanding.”

Then Sāriputta said to Samiddha and Mahākoṭṭhita: “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and tell him about this. As he answers, so we’ll remember it.” “Yes, reverend,” they replied. Then Sāriputta, Samiddha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side. Then Sāriputta told the Buddha of all they had discussed.

“In this matter, Sāriputta, it’s not easy to definitively declare that one of these three people is finest. In some cases, a person who is freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to definitively declare that one of these three people is finest. In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to definitively declare that one of these three people is finest. In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners.

In this matter, it’s not easy to definitively declare that one of these three people is finest.”

22. Patients

“These three patients are found in the world. What three? In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food or medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after. These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found among the mendicants. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person—who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims—that teaching the Dhamma is prescribed. But also, for the sake of this person, the other people should be taught Dhamma. These are the three people similar to patients found in the world.”

23. Choices

“These three people are found in the world. What three? Firstly, a certain person makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts touch them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.

Furthermore, another person makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts touch them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.

Furthermore, another person makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts touch them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are the three people found in the world.

14. Very Helpful

Mendicants, these three people are very helpful to another. What three? The person who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. This person is very helpful to another.

Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This person is very helpful to another.

Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements. This person is very helpful to another. These are the three people who are very helpful to another person.

And I say that there is no-one more helpful to another than these three people. And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.”

25. Like Diamond

“These three people are found in the world. What three? A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond. And who has a mind like an open sore? It’s someone who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. This is called a person with a mind like an open sore.

And who has a mind like lightning? It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. In the same way, someone truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a person with a mind like lightning.

And who has a mind like diamond? It’s someone who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. In the same way, someone realizes the undefiled freedom of heart and freedom by wisdom in this very life. … This is called a person with a mind like diamond. These are the three people found in the world.”

26. Associates

“These three people are found in the world. What three? There is a person you shouldn’t associate with, accompany, or attend. There is a person you should associate with, accompany, and attend. There is a person you should associate with, accompany, and attend with honor and respect. Who is the person you shouldn’t associate with, accompany, or attend? It’s someone who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such a person, except out of kindness and compassion.

Who is the person you should associate with, accompany, and attend? It’s someone who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person. Why is that? Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ That’s why you should associate with, accompany, and attend such a person.

Who is the person you should associate with, accompany, and attend with honor and respect? It’s someone who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person with honor and respect. Why is that? Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct, or support with wisdom in every situation the ethical conduct I’ve already fulfilled. I’ll fulfill the entire spectrum of immersion, or support with wisdom in every situation the immersion I’ve already fulfilled. I’ll fulfill the entire spectrum of wisdom, or support with wisdom in every situation the wisdom I’ve already fulfilled.’ That’s why you should associate with, accompany, and attend this person with honor and respect. These are the three people found in the world.”

“A man who associates with an inferior goes downhill,
But associating with an equal, you’ll never decline;
Following the best, you’ll quickly rise up,
So you should keep company with people better than you.”

27. Offensive

“These three people are found in the world. What three? There is a person who you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is a person you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is a person you should associate with, accompany, and attend. Who is the person you should be disgusted by, and not associate with, accompany, or attend? It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.

Who is the person you should regard with equanimity, and not associate with, accompany, or attend? It’s a person who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is prone to anger … and bitterness. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is prone to anger … and bitterness. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, someone is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.

Who is the person you should associate with, accompany, and attend? It’s someone who is ethical, of good character. You should associate with, accompany, and attend such a person. Why is that? Even if you don’t follow the example of such a person, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such a person. These are the three people found in the world.”

“A man who associates with an inferior goes downhill,
But associating with an equal, you’ll never decline;
Following the best, you’ll quickly rise up,
So you should keep company with people better than you.”

28. Speech like Dung

“These three kinds of people are found in the world. What three? One with speech like dung, one with speech like flowers, and one with speech like honey. And who has speech like dung? It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called a person with speech like dung.

And who has speech like flowers? It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called a person with speech like flowers.

And who has speech like honey? It’s someone who gives up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This is called a person with speech like honey. These are the three people found in the world.”

29. Blind

“These three kinds of people are found in the world. What three? The blind, the one-eyed, and the two-eyed. Who is the blind person? It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. This is called a blind person.

Who is the person with one eye? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. This is called a one-eyed person.

Who is the person with two eyes? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. This is called a two-eyed person. These are the three people found in the world.”

“Neither suitable wealth,
nor merit do they make.
They lose on both counts,
those blind, with ruined eyes.

And now the one-eyed
person is explained.
By methods good and bad,
that devious person seeks wealth.

Both by fraudulent, thieving deeds,
and also by lies,
the young man’s expert at piling up money,
and enjoying sensual pleasures.
From here they go to hell—
the one-eyed person is ruined.

And now the two-eyed is explained,
the best individual.
Their wealth is properly earned,
money acquired by their own hard work.

They give with best of intentions,
that peaceful-hearted person.
They go to a good place,
where there is no sorrow.

The blind and the one-eyed,
you should avoid from afar.
But you should keep the two-eyed close,
the best individual.”

30. Upside-down

“These three kinds of people are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with wide wisdom. And who is the person with upside-down wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with upside-down wisdom.

And who is the person with wisdom on their lap? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap— such as sesame, rice, sweets, or jujube— so that if they get up from the seat without mindfulness, everything gets scattered. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with wisdom on their lap.

And who is the person with wide wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. This is called a person with wide wisdom. These are the three kinds of people found in the world.”

“A person with upside-down wisdom,
is stupid and inattentive,
and even if they frequently
go into the mendicants’ presence,

such a person can’t learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.

The person with wisdom on their lap
is better than that, it’s said;
but even if they frequently
go into the mendicants’ presence,

such a person can only learn
the beginning, middle, and end
while sitting in that place;
but they’ve only grasped the phrasing,
for when they get up their understanding fails,
and what they’ve learned is lost.

The person with wide wisdom
is better than that, it’s said;
and if they, too, frequently
go into the mendicants’ presence,

such a person can learn
the beginning, middle, and end
while sitting in that place;
and when they’ve grasped the phrasing,

they remember it with the best of intentions.
That peaceful-hearted person,
practicing in line with the teaching,
would make an end of suffering.”

4. Messengers of the Gods

31. With Brahmā

“Mendicants, a family where the children honor their parents in their home is said to live with Brahmā. A family where the children honor their parents in their home is said to live with the first teachers. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods. ‘Brahmā’ is a term for your parents. ‘First teachers’ is a term for your parents. ‘Worthy of offerings dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.”

“Parents are Brahmā,
and ‘first teachers’, it’s said.
They’re worthy of offerings dedicated to the gods from their children,
for they love their offspring.

Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
anointing and bathing,
and by washing their feet.

Because they look after
their parents like this,
in this life they’re praised by the astute,
and they depart to rejoice in heaven.”

32. With Ānanda

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?” “It could be, Ānanda, that a mendicant gains a state of immersion such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’ when I said:

‘Having considered the world high and low,
they’re not shaken by anything in the world.
Peaceful, unclouded, untroubled, with no need for hope—
They’ve crossed over birth and old age, I declare.’”

33. With Sāriputta

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Maybe I’ll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it’s hard to find anyone who understands.” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!”

“So, Sāriputta, you should train like this: ‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’ That’s how you should train.

When a mendicant has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. And Sāriputta, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Udaya’ when I said:

‘The abandoning of both
sensual perceptions and aversion;
the dispelling of dullness,
and the cessation of remorse.

Pure equanimity and mindfulness,
preceded by investigation of phenomena—
This, I declare, is liberation by enlightenment,
with the smashing of ignorance.’”

34. Sources

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature. In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate … Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future.

Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future.

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and sweep away the ashes in a strong wind, or float them away down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future.

Any deeds that emerge from love … Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. These are three sources that give rise to deeds.”

“When an ignorant person acts
out of greed, hate, or delusion,
any deeds they perform,
—whether a little or a lot—
they experience the result right here,
and nowhere else.

So a wise person,
a mendicant arousing knowledge
of the outcome of greed, hate, and delusion,
abandons all bad destinations.”

35. With Hatthaka

So I have heard. At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood. Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves. He went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, I trust the Buddha slept well?” “Yes, prince, I slept well. I am one of those who sleep well in the world.”

“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. And yet the Buddha says: ‘Yes, prince, I slept well. I am one of those who sleep well in the world.’”

“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. His couch is spread with woolen covers—shag-pliled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends. An oil lamp is burning there, while his four wives attend to him in all manner of pleasing ways. What do you think, prince, would he sleep well, or not? Or how do you see this?” “He would sleep well, sir. Of those who sleep well in the world, he would be one.”

“What do you think, prince? Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” “Yes, sir.”

“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, exterminated, and unable to arise in the future. That’s why I sleep well.

What do you think, prince? Is it not possible that a fever born of hate … or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” “Yes, sir.”

“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, exterminated, and unable to arise in the future. That’s why I sleep well.”

“A brahmin who is fully extinguished
always sleeps well.
Sensual pleasures slide off them,
they’re cooled, free of attachments.

Since they’ve cut off all clinging,
and removed the stress from the heart,
the peaceful sleep well,
abiding in peace of mind.”

36. Messengers of the Gods

“There are, mendicants, these three messengers of the gods. What three? Firstly, someone does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Then the wardens of hell take them by the arms and present them to King Yama, saying: ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!’

Then King Yama engages, presses, and examines them about the first messenger of the gods. ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ He says: ‘I saw nothing, sir.’

Then King Yama says: ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ He says: ‘I saw that, sir.’

Then King Yama says: ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ He says: ‘I couldn’t, sir. I was negligent.’

Then King Yama says: ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Indeed, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama questions them about the second messenger of the gods. ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ He says: ‘I saw nothing, sir.’ Then King Yama says: ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ He says: ‘I saw that, sir.’

Then King Yama says: ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ He says: ‘I couldn’t, sir. I was negligent.’

Then King Yama says: ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

Then King Yama questions them about the third messenger of the gods. ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ He says: ‘I saw nothing, sir.’

Then King Yama says: ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ He says, ‘I saw that, sir.’

Then King Yama says: ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ He says: ‘I couldn’t, sir. I was negligent.’

Then King Yama says: ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

Then, after questioning them about the third messenger of the gods, King Yama falls silent. Then the wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Then the wardens of hell thrown them down and hack them with axes. …

They hang them upside-down and hack them with hatchets. … They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … They make him climb up and down a huge mountain of burning coals, blazing and glowing. … Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell toss them into the Great Hell. Now, about that Great Hell:

‘Four are its corners, four its doors,
divided into measured parts.
Surrounded by an iron wall,
of iron is its roof.

The ground is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.’

Once upon a time, King Yama thought: ‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

“Those people who are negligent,
when warned by the gods’ messengers:
a long time they sorrow,
when they go to that wretched place.

But those good and peaceful people,
when warned by the god’s messengers,
never neglect
the noble teaching.

Seeing the peril in grasping,
the origin of birth and death,
they’re freed by not grasping,
with the ending of birth and death.

Happy, they’ve come to a safe place,
extinguished in this very life.
They’ve gone beyond all threats and perils,
and risen above all suffering.”

37. The Four Great Kings (1st)

“On the eighth day of the fortnight, mendicants, the ministers and counselors of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’ And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’ And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

If only a few humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Only a few humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are disappointed: ‘The heavenly hosts will dwindle, while the demon hosts will swell!’

But if many humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Many humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are pleased: ‘The heavenly hosts will swell, while the demon hosts will dwindle!’

Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:

‘Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

Why is that? Because that mendicant is free of greed, hate, and delusion.”

38. The Four Great Kings (2nd)

“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:

‘Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

Why is that? Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

39. A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate. In my father’s house, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life. Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Intoxicated with the vanity of health … Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant rejects the training and returns to a lesser life.”

“For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing safety in renunciation.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
until the spiritual life is complete.”

4. Messengers from the Gods

40. In Charge

“There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge. And what, mendicants, is putting oneself in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was overwhelmed by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was overwhelmed by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ Then they reflect: ‘My energy shall be roused up and vigorous, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge.

And what, mendicants, is putting the world in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was overwhelmed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was overwhelmed by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: “Look at this person from a good family; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.” And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: “Look at this person from a good family; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.” Then they reflect: My energy shall be roused up and vigorous, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge.

And what, mendicants, is putting the teaching in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was overwhelmed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was overwhelmed by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ Then they reflect: ‘My energy shall be roused up and vigorous, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge. These are the three things to put in charge.”

“There’s no privacy in the world,
for someone who does bad deeds.
You’ll know for yourself,
whether you’ve lied or told the truth.

When you witness your good self,
you despise it;
while you disguise
your bad self inside yourself.

The gods and the Realized One see
the fool who lives unjustly in the world.
So with yourself in charge, live mindfully;
with the world in charge, be self-disciplined and practice absorption;
with the teaching in charge, live in line with that teaching:
a sage who tries for the truth doesn’t deteriorate.

Māra’s destroyed; the terminator’s overcome:
one who strives reaches the end of rebirth.
Poised, clever, knowing the world—
that sage identifies with nothing at all.”

5. The Lesser Chapter

41. Present

“Mendicants, when three things are present, a faithful person from a good family makes much merit. What three? When faith is present, when a gift to give is present, and when those worthy of a teacher’s offering are present. When these three things are present, a faithful person from a good family makes much merit.”

42. Three Grounds

“There are three grounds, mendicants, by which a person with faith and confidence can be known. What three? They like to see ethical people. They like to hear the true teaching. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. These are the three grounds by which a person with faith and confidence can be known.

They like to see ethical people;
they want to hear the true teaching;
they’ve driven out the stain of stinginess:
that’s who’s called a person of faith.”

43. Good Reasons

“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

44. When Conversation Flows

“In three situations, mendicants, conversation flows. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. These are the three situations in which conversation flows.”

45. Wise

“Mendicants, these three things are recommended by wise and good people. What three? Giving, going forth, and taking care of your mother and father. These are the three things recommended by wise and good people.”

“The viruous recommend giving,
harmlessness, restraint, and taming;
looking after your mother and father,
and peaceful spiritual practitioners.

These are the things recommended by the good,
which the astute should cultivate.
A noble one, having vision,
will enjoy a world of bliss.”

46. Ethical

“Mendicants, when ethical renunciates are supported by a town or village, the people there make much merit in three ways. What three? By way of body, speech, and mind. When ethical renunciates are supported by a town or village, the people there make much merit in these three ways.”

47. Characteristics of the Conditioned

“Mendicants, conditioned phenomena have these three characteristics. What three? Arising is evident, vanishing is evident, and change while persisting is evident. These are the three characteristics of conditioned phenomena.”

Characteristics of the Unconditioned

“Unconditioned phenomena have these three characteristics. What three? No arising is evident, no vanishing is evident, and no change while persisting is evident. These are the three characteristics of unconditioned phenomena.”

48. The King of Mountains

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith.”

“Supported by the mountain crags
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who have discernment
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
those who desire sensual pleasure rejoice,
delighting in the heavenly realm.”

49. Keen

“In three situations, mendicants, you should be keen. What three? You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening. In these three situations, you should be keen.

It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening. This is called a mendicant who is keen, self-disciplined, and mindful so as to rightly make an end of suffering.”

50. A Master Thief

“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three? A master thief relies on uneven ground, on thick cover, and on powerful individuals. And how does a master thief rely on uneven ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on uneven ground.

And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood. That’s how a master thief relies on thick cover.

And how does a master thief rely on powerful individuals? It’s when a master thief relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on powerful individuals. A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What three? A bad mendicant relies on uneven ground, on thick cover, and on powerful individuals.

And how does a bad mendicant rely on uneven ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on uneven ground.

And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on powerful individuals? It’s when a bad mendicant relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on powerful individuals. When a bad mendicant has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”

6. Brahmins

51. Two Brahmins (1st)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha: “We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is led on by old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”

“This life, so very short, is led onward.
There’s no shelter for someone who’s been led on by old age.
Seeing this peril in death,
you should do good deeds that bring happiness.

The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

52. Two Brahmins (2nd)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is burning with old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”

“When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

53. A Certain Brahmin

Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: “Master Gotama, they speak of ‘a teaching realizable in this very life’. In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

54. A Wanderer

Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha: “Master Gotama, they speak of ‘a teaching realizable in this very life’. In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind.

A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind.

A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This, too, is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, Master Gotama! Excellent! From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

55. Extinguished

Then the brahmin Jāṇussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Master Gotama, they say that ‘extinguishment is realizable in this very life’. In what way is extinguishment realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how extinguishment is realizable in this very life.

A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how extinguishment is realizable in this very life.

When you experience the ending of greed, hate, and delusion without anything left over, that’s how extinguishment is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, Master Gotama! Excellent! From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

56. Falling Apart

Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him: “Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’ What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”

“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong thoughts. Taking up sharp knives, they murder each other. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … the heavens don’t provide enough rain, so there’s famine, a bad harvest, with blighted crops that turn to straw. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … native spirits let vicious monsters loose. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.”

“Excellent, Master Gotama! Excellent! From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

57. Vacchagotta

Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “I have heard, Master Gotama, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent Master Gotama.”

“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. Anyone who prevents another from giving makes an obstacle and a barrier for three people. What three? The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves. Anyone who prevents another from giving makes an obstacle and a barrier for these three people.

Vaccha, this is what I say: ‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking: “May any creatures here be nourished!”’ How much more then for human beings! However, I say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.

What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess. I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”

“Cows may be black or white,
red or tawny,
mottled or uniform,
or pigeon-colored.

but when one is born among them,
the bull that’s tamed,
—a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.

So it is for humans,
wherever they may be born,
—among aristocrats, brahmins, merchants,
workers, or outcasts and scavengers—

one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

they’ve given up birth and death.
Complete in the spiritual journey,
with burden put down, detached,
they’ve completed the task and are free of defilements.

Gone beyond all things,
they’re extinguished by not grasping.
In that flawless field,
a teacher’s offering is abundant.

Fools who don’t understand,
—stupid, uneducated—
give their gifts to those outside,
and don’t attend the peaceful ones.

But those who do attend the peaceful ones,
—wise, esteemed as sages—
and whose faith in the Holy One
has roots planted deep,

they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

58. Tikaṇṇa

Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side Tikaṇṇa, in front of the Buddha, praised the brahmins who were expert in the three Vedas. “Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”

“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?” “Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.” “But Master Gotama, how is one a master of the three knowledges in the training of the noble one? Master Gotama, please teach me this.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Tikaṇṇa replied. The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. This is the second knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, they know ‘it is freed’. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is the third knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.”

“For someone whose ethical conduct doesn’t waver,
who is self-disciplined, practicing absorption;
whose mind is mastered,
unified, serene.

That sage dispels the darkness,
master of the three knowledges, destroyer of death,
For the welfare of gods and humans,
he’s given up everything, they say.

Accomplished in the three knowledges,
living without confusion,
bearing the final body,
they revere the awakened Gotama.

Who knows their past lives,
and sees heaven and places of loss,
and has attained the end of rebirth,
that sage has perfect insight.

It’s because of these three knowledges
that a brahmin is a master of the three knowledges.
That’s who I call a three-knowledge master,
and not the other one, the lip-reciter.”

“This, brahmin, is a master of the three knowledges in the training of the noble one.” “Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one. And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.

Excellent, Master Gotama! Excellent! From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

59. Jāṇussoṇi

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: “Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.” “But brahmin, how do the brahmins describe a brahmin who is an expert in the three Vedas?” “Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is an expert of the three Vedas.”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.” “But Master Gotama, how is one a master of the three knowledges in the training of the noble one? Master Gotama, please teach me this.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Jāṇussoṇi replied. The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures … … enters and remains in the fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. This is the second knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, they know ‘it is freed’. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is the third knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.”

“One who is perfect in precepts and observances,
resolute and composed,
whose mind is mastered,
unified, serene;

who knows their past lives,
and sees heaven and places of loss,
and has attained the end of rebirth,
that sage has perfect insight.

Because of these three knowledges
a brahmin is a master of the three knowledges.
That’s who I call a three-knowledge master,
and not the other one, the lip-reciter.”

“This, brahmin, is a master of the three knowledges in the training of the noble one.” “Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one. And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.

Excellent, Master Gotama! Excellent! From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

60. With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, we who are called brahmins make sacrifices and encourage others to make sacrifices. Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He says, ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’ So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?” “This being so, Master Gotama, they are doing good for many people on account of going forth.”

When he said this, Venerable Ānanda said to Saṅgārava: “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” Saṅgārava said to Ānanda: “Those such as Masters Gotama and Ānanda are honored and praised by me!”

For a second time, Ānanda said to Saṅgārava: “Brahmin, I didn’t ask you who you honor and praise. I asked you, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” For a second time Saṅgārava said to Ānanda: “Those such as Masters Gotama and Ānanda are honored and praised by me!”

For a third time, Ānanda said to Saṅgārava: “Brahmin, I didn’t ask you who you honor and praise. I asked you, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” For a third time Saṅgārava said to Ānanda: “Those such as Masters Gotama and Ānanda are honored and praised by me!”

Then it occurred to the Buddha: “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don’t I give him a way out?” Then the Buddha said to Saṅgārava: “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?” “Master Gotama, this came up: ‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’ This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

“Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration. And what is the demonstration of psychic power? It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. This is called the demonstration of psychic power.

And what is the demonstration of revealing? In one case, someone reveals by means of a sign: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals after hearing it from humans or non-humans or deities: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing.

And what is an instructional demonstration? It’s when someone instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called an instructional demonstration. These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?”

“Regarding this, Master Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like a magic trick.

And the demonstration where someone reveals something by means of a sign, or after hearing it from human, non-humans, or deities, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another person, is also experienced only by the one who performs it, occurring only to them. This also seems to me like a magic trick.

But as to the demonstration where someone instructs others: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration.

It’s incredible, Master Gotama, it’s amazing, how well said this was by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration. For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm. And Master Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And Master Gotama instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm. And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And I do instruct others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“But Master Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Master Gotama?” “There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.” “But where are these mendicants now staying?” “Right here, brahmin, in this Saṅgha of mendicants.”

“Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

7. The Great Chapter

61. Sectarian Tenets

“Mendicants, these three sectarian tenets—as engaged, pressed, and examined by the astute—when taken to their conclusion, end with inaction. What three? There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’ There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’

Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of the Lord God’s creation, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’

Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

These are the three sectarian tenets—as engaged, pressed, and examined by the astute—which, when taken to their conclusion, end with inaction.

But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught? ‘These are the six elements’: this is the Dhamma I’ve taught … ‘These are the six fields of contact’: this is the Dhamma I’ve taught … ‘These are the eighteen mental neighborhoods’: this is the Dhamma I’ve taught … ‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and why did I say it? There are these six elements: the elements of earth, water, fire, air, space, and consciousness. ‘These are the six elements’: this is the Dhamma I’ve taught … That’s what I said, and this is why I said it.

‘These are the six fields of contact’: this is the Dhamma I’ve taught … That’s what I said, and why did I say it? There are these six fields of contact: eye, ear, nose, tongue, body, and mind. ‘These are the six fields of contact’: this is the Dhamma I’ve taught … That’s what I said, and this is why I said it.

‘These are the eighteen mental neighborhoods’: this is the Dhamma I’ve taught … This is what I said, and why did I say it? Seeing a sight with the eye, you linger in the neighborhood of a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Becoming conscious of a thought with the mind, you linger in the neighborhood of a thought that’s a basis for happiness or sadness or equanimity. ‘These are the eighteen mental neighborhoods’: this is the Dhamma I’ve taught … That’s what I said, and this is why I said it.

‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, and why did I say it? Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering.

And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. ‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins. That’s what I said, and this is why I said it.”

62. Perils

“Mendicants, an uneducated ordinary person speaks of three perils that tear mothers and children apart. What three? There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart.

Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart.

Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart. These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart.

Mendicants, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart. What three? There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart. These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart.

There are three perils that tear mothers and children apart. What three? The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’

When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’

When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers from their children.

There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

63. Venāgapura

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura. The brahmins and householders of Venāgapura heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāga. He has this good reputation: That Blessed One is perfect, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

“It’s incredible, Master Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a palm fruit freshly plucked from the stalk, or an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge, and placed on a cream rug where it shines and glows and radiates. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright. Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: sofas, couches, woolen covers—shag-pliled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to get hold of. And even if they do get them, they’re not allowed.

There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. What three? The high and luxurious beds of the gods, of Brahmā, and of the noble ones. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

“But what, Master Gotama, is the high and luxurious bed of the gods?” “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When I’m practicing like this, if I walk meditation, at that time I walk like the gods. When I’m practicing like this, if I stand, at that time I stand like the gods. When I’m practicing like this, if I sit, at that time I sit like the gods. When I’m practicing like this, if I lie down, at that time I lie down like the gods. This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty?

But what, Master Gotama, is the high and luxurious bed of Brahmā?” “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When I’m practicing like this, if I walk meditation, at that time I walk like Brahmā. … I stand like Brahmā. … … I sit like Brahmā … When I’m practicing like this, if I lie down, at that time I lie down like Brahmā. This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty?

But what, Master Gotama, is the high and luxurious bed of the noble ones?” “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. I know this: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, exterminated them, so they’re unable to arise in the future.’ When I’m practicing like this, if I walk meditation, at that time I walk like the noble ones. … I stand like the noble ones … … I sit like the noble ones … When I’m practicing like this, if I lie down, at that time I lie down like the noble ones. This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of the noble one when he wants, without trouble or difficulty?

Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

64. With Sarabha

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time a wanderer called Sarabha had recently left this teaching and training. He was telling a crowd in Rājagaha: “I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.” Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. They heard what Sarabha was saying.

Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and said to him: “The wanderer called Sarabha has recently left this teaching and training. He was telling a crowd in Rājagaha: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’ Sir, please go to the wanderer’s monastery on the banks of the Sappinī river to see Sarabha the wanderer out of compassion.” The Buddha consented in silence.

Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha: “Is it really true, Sarabha, that you’ve been saying: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’” When he said this, Sarabha kept silent.

For a second time, the Buddha said to Sarabha: “Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a second time, Sarabha kept silent.

For a third time, the Buddha said to Sarabha: “Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a third time, Sarabha kept silent.

Then those wanderers said to Sarabha: “The ascetic Gotama has offered to tell you anything you ask for. Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, he’ll fill you in. But if you have learned it fully, he’ll agree.” When this was said, Sarabha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to the wanderers:

“Wanderers, someone might say to me: ‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully engage, press, and examine them on that point. When questioned by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me: ‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully engage, press, and examine them on that point. When questioned by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me: ‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully engage, press, and examine them on that point. When questioned by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” Then the Buddha, having roared his lion’s roar three time in the wanderer’s monastery on the bank of the Sappinī river, rose into the sky and flew away.

Soon after the Buddha left, those wanderers gave Sarabha a comprehensive tongue-lashing: “Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal. You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole. You’re just like a bull that thinks to bellow only when the cowstall is empty. In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.” That’s how those wanderers gave Sarabha a comprehensive tongue-lashing.

65. Kālāma

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.”

Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:

“There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” “It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?”

“Harm, sir.”

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?”

“Harm, sir.”

“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?”

“Harm, sir.”

“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Kālāmas, when we said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?”

“Welfare, sir.”

“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Wholesome, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

“So, Kālāmas, when we said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in the present life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.

‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.

‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.

‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.

When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life.”

“That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life. …

Excellent, sir! Excellent! We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

66. With Sāḷha

So I have heard. Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:

“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Sāḷha? Is greed real?”

“Yes, sir.”

“‘Covetousness’ is what I mean by this. A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha? Is hate real?”

“Yes, sir.”

“‘Ill will’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha? Is delusion real?”

“Yes, sir.”

“‘Ignorance’ is what I mean by this. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not?” Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Sāḷha, when we said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ that’s what I said, and this is why I said it.

Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think? Is contentment real?”

“Yes, sir.”

“‘Satisfaction’ is what I mean by this. A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

What do you think? Is love real?”

“Yes, sir.”

“‘Good will’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha? Is understanding real?”

“Yes, sir.”

“‘Knowledge’ is what I mean by this. A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Wholesome, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

“So, Sāḷha, when we said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, they know ‘it is freed’. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

They understand: ‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful. Formerly there was hate, which was unskillful. Now there is none, so that’s skillful. Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’ So they live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.”

67. Topics of Discussion

“There are, mendicants, these three topics of discussion. What three? You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion. When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.

You can know whether or not a person has what’s required by seeing how they take part in a discussion. If they listen well they have what’s required; if they don’t listen well they don’t have what’s required. Someone who has what’s required has insight into one thing, completely understands one thing, gives up one thing, and realizes one thing— and then they experience complete freedom. This is the purpose of discussion, consultation, the requirements, and listening well, that is, the liberation of the mind by not grasping.”

“Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that astute person should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial flaws,
neither intimidating nor crushing the other,
nor would they speak with sly implications.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”

68. Followers of Other Paths

“Mendicants, if wanderers who follow other paths were to ask: ‘There are these three things. What three? Greed, hate, delusion. These are the three things. What’s the difference between them?’ How would you answer them?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers who follow other paths were to ask: ‘There are these three things. What three? Greed, hate, delusion. These are the three things. What’s the difference between them?’ You should answer them: ‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’ You should say: ‘The beautiful aspect of things. When you attend improperly on the beautiful aspect of things, greed arises, and once arisen it increases and grows. This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’ You should say: ‘The disagreeable aspect of things. When you attend improperly on the disagreeable aspect of things, hate arises, and once arisen it increases and grows. This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’ You should say: ‘Improper attention. When you attend improperly, delusion arises, and once arisen it increases and grows. This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’

And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The ugly aspect of things. When you attend properly on the ugly aspect of things, greed doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The heart’s release by love.’ When you attend properly on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘Proper attention. When you attend properly, delusion doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

69. Unskillful Roots

“Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by greed.

Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by hate.

Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Why is this? This person causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.

Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. It would come to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.

These are the three unskillful roots.

There are these three skillful roots. What three? Contentment, love, and understanding.

Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by contentment.

Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by love.

Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

Why is this? This person doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

These are the three skillful roots.”

70. Sabbath

So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: “So, Visākhā, where are you coming from in the middle of the day?” “Today, sir, I’m observing the sabbath.”

“There are, Visākhā, these three sabbaths. What three? The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones. And what is the sabbath of the cowherds? It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: ‘Today the cows grazed in this place and that, and they drank in this place and that. Tomorrow the cows will graze in this place and that, and drink in this place and that.’ In the same way, someone keeping the sabbath reflects: ‘Today I ate this and that, and had a meal of this and that. Tomorrow I’ll eat this and that, and have a meal of this and that.’ And so they spend their day with a mind full of covetousness. That’s the sabbath of the cowherds. When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.

And what is the sabbath of the Jains? There’s a kind of ascetic belonging to a group called the Jains. They encourage their disciples: ‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east. Don’t hurt any living creatures more than a hundred leagues away to the west. Don’t hurt any living creatures more than a hundred leagues away to the north. Don’t hurt any living creatures more than a hundred leagues away to the south.’ So they encourage kindness and compassion for some creatures and not others. On the sabbath, they encourage their disciples: ‘Please, good people, take off all your clothes and say: “I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ But their mother and father still know, ‘This is our child.’ And they know, ‘This is my mother and father.’ Partner and child still know, ‘This is our supporter.’ And they know, ‘This is my partner and child.’ Bondservants, workers, and staff still know: ‘This is our master.’ And they know, ‘These are my bondservants, workers, and staff.’ So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie. This, I say, is lying. When the night has passed they use their possessions once more, though they’ve not been given back to them. This, I say, is stealing. That’s the sabbath of the Jains. When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.

And what is the sabbath of the noble ones? A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort.

And how is a dirty head cleaned by applying effort? With cleansing paste, clay, and water, and by applying the proper effort. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. (3.1)

A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.

And how is a dirty body cleaned by applying effort? With pastes of powdered shells and herbs, water, and by applying the proper effort. That’s how a dirty body is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. (3.2)

A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.

And how is a dirty cloth cleaned by applying effort? With salt, lye, cow dung, and water, and by applying the proper effort. That’s how a dirty cloth is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. (3.3)

A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.

And how is a dirty mirror cleaned by applying effort? With oil, ash, a rolled-up cloth, and by applying the proper effort. That’s how a dirty mirror is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. (3.4)

A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom. As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.

And how is dirty gold cleaned by applying effort? With a furnace, flux, a blowpipe, and tongs, and by applying the proper effort. That’s how dirty gold is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom. As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. (3.5)

Then that noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’

That’s the sabbath of the noble ones. When the sabbath of the noble one is observed like this it’s very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the joyful gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the joyful gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the gods who love to create. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods who love to create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the gods who control the creations of others. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods who control the creations of others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control the creations of others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’”

“You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying fragrance,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,
radiating as far as they revolve.
Those shining ones in the sky light up the quarters,
dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
horn-gold or mountain gold,
or natural gold dug up by marmots—

they’re not worth a sixteenth part
of the sabbath with its eight factors,
as all the constellations of stars can’t equal the light of the moon.

So an ethical woman or man,
who’s observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”

8. Ānanda

71. With Channa

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend Ānanda, do you advocate giving up greed, hate, and delusion?” “We do, reverend.”

“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind. A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.

A hateful person makes choices that hurt themselves, hurt others, and hurt both. … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind. A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment. This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” “There is, reverend, a path and a practice for giving up that greed, hate, and delusion.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this the practice, for giving up that greed, hate, and delusion.” “This is a fine path, a fine practice, for giving up that greed, hate, and delusion. Just this much is enough to be diligent.”

72. A Disciple of the Ājīvakas

At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:

“Sir, whose teaching is well explained? Who in the world is practicing well? Who in the world has done well?” “Well then, householder, I’ll ask you about this in return, and you can answer as you like. What do you think, householder? Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? Or how do you see this?” “The teaching of those who teach for giving up greed, hate, and delusion is well explained. That’s how I see it.”

“What do you think, householder? Are those who practice for giving up greed, hate, and delusion practicing well or not? Or how do you see this?” “Those who practice for giving up greed, hate, and delusion are practicing well. That’s how I see it.”

“What do you think, householder? Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, exterminated, and unable to arise in the future—done well in the world, or not? Or how do you see this?” “Those who’ve given up greed, hate, and delusion have done well in the world. That’s how I see it.”

“So, householder, you’ve declared: ‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ And you’ve declared: ‘Those who practice for giving up greed, hate, and delusion are practicing well.’ And you’ve declared: ‘Those who’ve given up greed, hate, and delusion have done well in the world.’”

“It’s incredible, sir, it’s amazing! There’s no acclaiming your own teaching or disrespecting someone else’s, just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved. You, sir, teach Dhamma for giving up greed, hate, and delusion. Your teaching is well explained. You, sir, practice for giving up greed, hate, and delusion. You in the world are practicing well. You’ve given up greed, hate, and delusion. You in the world have done well.

Excellent, sir! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Ānanda has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.”

73. With Mahānāma the Sakyan

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha had recently recovered from an illness. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “For a long time, sir, I have understood your teaching like this: ‘Knowledge is for those with immersion, not those without immersion.’ But, sir, does immersion come first, then knowledge? Or does knowledge come first, then immersion?” Then Venerable Ānanda thought: “The Buddha has recently recovered from an illness, and this Mahānāma asks him a question that’s too deep. Why don’t I take him off to one side and teach him the Dhamma?”

Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him: “Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept. What is the ethics of a trainee? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is called the ethics of a trainee.

And what is the immersion of a trainee? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the immersion of a trainee.

And what is the wisdom of a trainee? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the wisdom of a trainee.

Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. In this way the Buddha has spoken of the ethics, immersion, and wisdom of the both the trainee and the master.”

74. Jains

At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him: “Sir, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma. So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. This is how to go beyond suffering by means of this purification by wearing away in this very life. What, sir, does the Buddha say about this?”

“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment. What three? It’s when, Abhaya, a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”

When he said this, Paṇḍitakumāra said to Abhaya: “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?” “How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!”

75. Support

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three? Experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. Experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is the supreme field of merit for the world.’

There might be change in the four primary elements— earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.

There might be change in the four primary elements— earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha … or the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.

Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

76. Existence (1st)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” “No, sir.” “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” “No, sir.” “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “No, sir.” “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.”

77. Existence (2nd)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would existence in the sensual realm still come about?” “No, sir.” “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would existence in the realm of luminous form still be evident?” “No, sir.” “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the formless realm, would existence in the formless realm still be evident?” “No, sir.” “So, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.”

78. Precepts and Observances

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?” “This is no simple matter, sir.” “Well then, Ānanda, break it down.”

“Take the case of someone who cultivates precepts and observances, lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful. However, if unskillful qualities decline while skillful qualities grow, that is fruitful.” That’s what Ānanda said, and the teacher approved.

Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Ānanda had left, the Buddha addressed the mendicants: “Mendicants, Ānanda is a trainee, but it’s not easy to find his equal in wisdom.”

79. Fragrances

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

“There is, Ānanda, such a kind of fragrance.” “So what, sir, is that kind of fragrance?”

“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

Ascetics and brahmins everywhere praise them for these good qualities.

And even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.”

“The fragrance of flowers doesn’t spread against the wind,
nor sandalwood, pinwheel flowers, or jasmine;
But the fragrance of the good spreads against the wind;
a good person’s virtue spreads in every direction.”

80. Lesser

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard and learned this in the presence of the Buddha: ‘Ānanda, the Buddha Sikhi had a disciple called Abhibhū. Standing in the Brahmā realm, he could make his voice heard throughout the galaxy.’ I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” “He was a disciple, Ānanda. Realized Ones are immeasurable.”

For a second time …

For a third time, Ānanda said to the Buddha: “… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” “Ānanda, have you heard of a thousandfold lesser world system, a galaxy?” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak. The mendicants will listen and remember it.” “Well then, Ānanda, listen and pay close attention, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. This is called a thousandfold lesser world system, a ‘galaxy’.

A world system that extends for a thousand galaxies is called a millionfold middling world system, a ‘galactic cluster’.

A world system that extends for a thousand galactic clusters is called a billionfold great world system, a ‘galactic supercluster’.

If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

“But how would the Buddha make his voice heard so far?” “First, Ānanda, a Realized One would fill the galactic supercluster with light. When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound. That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

When he said this, Venerable Ānanda said to Venerable Udāyī: “I’m so fortunate, so very fortunate, to have a teacher with such power and might!” When he said this, Venerable Udāyī said to Venerable Ānanda: “What is it to you, Reverend Ānanda, if your teacher has such power and might?” When he said this, the Buddha said to Venerable Udāyī: “Not so, Udāyī, not so! If Ānanda was to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart. However, Ānanda will be extinguished in the present life.”

9. Ascetics

81. Ascetics

“Mendicants, there are three duties of an ascetic. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three duties of an ascetic.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

82. The Donkey

“Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’ But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. Still it follows behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’

In the same way, some mendicant follows behind the mendicant Saṅgha, thinking: ‘I’m a monk too! I’m a monk too!’ But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. Still they follow behind the mendicant Saṇgha, thinking: ‘I’m a monk too! I’m a monk too!’

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

83. Fields

“Mendicants, a farmer has three primary duties. What three? A farmer first of all makes sure the field is well ploughed and tilled. Next they plant seeds in season. When the time is right, they irrigate the field and then drain it. These are the three primary duties of a farmer.

In the same way, a mendicant has three primary duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three primary duties of a mendicant.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

84. The Vajjian

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then a certain Vajjian monk went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.” “But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?” “I am, sir.” “So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.

As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.”

After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. He gave up greed, hate, and delusion. Then he didn’t do anything unskillful, or practice anything bad.

85. A Trainee

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this person called ‘a trainee’. How is a trainee defined?” “They train, mendicant, that’s why they’re called ‘a trainee’. What is their training? They train in the higher ethics, the higher mind, and the higher wisdom. They train, that’s why they’re called ‘a trainee’”.

“As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.

After that, to that poised one, freed by enlightenment
with the end of the fetters of rebirth,
the knowledge comes:
‘My freedom is unshakable.’”

86. Training (1st)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable. But they’re constant and steady in their precepts regarding the training rules that are fundamentals, appropriate for the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

87. Training (2nd)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual life. They keep the rules they’ve undertaken. With the ending of three fetters they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. With the ending of the five lower fetters they’re extinguished with extra effort. With the ending of the five lower fetters they’re extinguished without extra effort. With the ending of the five lower fetters they’re extinguished upon landing. With the ending of the five lower fetters they’re extinguished in-between one life and the next.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

88. Training (3rd)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re not capable. But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished in-between one life and the next. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort. If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort. If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, go to the Akaniṭṭha realm. If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

89. Three Trainings (1st)

“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher ethics? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is called the training in the higher ethics.

And what is the training in the higher mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the training in the higher mind.

And what is the training in the higher wisdom? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the training in the higher wisdom. These are the three trainings.”

90. Three Trainings (2nd)

“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher ethics? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is called the training in the higher ethics.

And what is the training in the higher mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the training in the higher mind.

And what is the training in the higher wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called the training in the higher wisdom. These are the three trainings.”

“The higher ethics, the higher mind,
and the higher wisdom should be practiced
by those energetic, strong, and resolute,
practicing absorption, mindful, with guarded senses.

As before, so after;
as after, so before.
As below, so above;
as above, so below.

As by day, so by night;
as by night, so by day.
Having mastered every direction
with limitless immersion,

they call them a ‘trainee on the path’,
and their conduct is well purified.
But a sage who has gone to the end of the path
they call a ‘Buddha’ in the world.

With the cessation of consciousness,
freed by the ending of craving,
the liberation of their heart
is like a lamp going out.”

91. At Paṅkadhā

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. He arrived at a town of the Kosalans named Paṅkadhā, and stayed on there. Now, at that time a monk called Kassapagotta was resident at Paṅkadhā. There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules. Kassapagotta became quite impatient and bitter, thinking: “This ascetic is much too strict.” When the Buddha had stayed in Paṅkadhā as long as he wished, he set out for Rājagaha. Travelling stage by stage, he arrived at Rājagaha, and stayed on there.

Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking: “It’s my loss, my misfortune, that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking he was much too strict. Why don’t I go to the Buddha and confess my mistake to him?” Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened.

I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think: ‘This ascetic is much too strict.’ Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Indeed, Kassapa, you made a mistake. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering. That’s why I don’t praise that kind of senior mendicant.

Take the case of a middle mendicant who doesn’t want to train … Take the case of a junior mendicant who doesn’t want to train … That’s why I don’t praise that kind of junior mendicant.

Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness. That’s why I praise that kind of senior mendicant.

Take the case of a middle mendicant who wants to train … Take the case of a junior mendicant who wants to train … That’s why I praise that kind of junior mendicant.”

10. A Lump of Salt

92. Urgent

“Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.

In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

93. Seclusion

“Mendicants, wanderers who follow other paths advocate three kinds of seclusion. What three? Seclusion in robes, alms-food, and lodgings.

Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. This is what wanderers who follow other paths advocate for seclusion in robes.

Wanderers who follow other paths advocate this kind of seclusion in alms-food. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. This is what the wanderers who follow other paths advocate for seclusion in alms-food.

Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers who follow other paths advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers who follow other paths advocate.

In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They’ve ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential.

When a farmer’s rice field is ripe, they’d have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw and chaff removed swiftly, winnowed swiftly, brought over swiftly, threshed swiftly, and have the husks removed swiftly. In this way that farmer’s crop would reach the peak and the pith, being pure and consisting only of what is essential.

In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they’ve ended defilements, giving up defilements, being secluded from them: they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential.”

94. Springtime

“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: identity view, doubt, and misapprehension of precepts and observances.

Afterwards they get rid of two things: desire and aversion. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.”

95. Assemblies

“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

And what is a divided assembly? An assembly where the mendicants argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. These are the three assemblies.”

96. The Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast. A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

97. The Thoroughbred (2nd)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king, … In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how a mendicant is fast. A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

98. The Thoroughbred (3rd)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant is fast. A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

99. Jute

“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.

In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That person is just as ugly as jute canvas. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That person is just as unpleasant to touch as jute canvas. Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That person is just as worthless as jute canvas. If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. … If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.

If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

Cloth from Kāsī is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsī for wrapping, or else they place it in a fragrant casket.

In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That person is just as beautiful as cloth from Kāsī. If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That person is just as pleasant to touch as cloth from Kāsī. Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That person is just as valuable as cloth from Kāsī. If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. … If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’ So you should train like this: ‘We will be like cloth from Kāsī, not like jute canvas.’ That’s how you should train.”

100. A Lump of Salt

“Mendicants, suppose you say: ‘A person experiences deeds in exactly the same way that they perform them.’ If this were true, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. Suppose you say: ‘A person experiences results in exactly the same way that the deed was to be experienced.’ If this were true, the spiritual life can be lived, and there is a chance of making a complete end of suffering. Take the case of a person who does a trivial bad deed, but it lands them in hell. While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.

What kind of person does a trivial bad deed, but it lands them in hell? A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of person does a trivial bad deed, but it lands them in hell.

What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot? A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits. That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.

Suppose a person was to drop a lump of salt into a small bowl of water. What do you think, mendicants? Would that small bowl of water become salty and undrinkable?” “Yes, sir. Why is that? Because there is only a little water in the bowl.” “Suppose a person was to drop a lump of salt into the Ganges river. What do you think, mendicants? Would the Ganges river become salty and undrinkable?” “No, sir. Why is that? Because the Ganges river is a vast mass of water.”

“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While another person who isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is rich, affluent, and wealthy. That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. This is how it is in the case of a person who does a trivial bad deed, but they go to hell. While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.

What kind of person can they punish? A person who is poor, with few possessions and little wealth. That’s the kind of person they can punish.

What kind of person can’t they punish? A person who is rich, affluent, and wealthy. That’s the kind of person they can’t punish. In fact, all they can do is raise their joined palms and ask: ‘Please, good sir, give me my sheep or pay me for it.’ This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …

Mendicants, suppose you say: ‘A person experiences deeds in exactly the same way that they perform them.’ If this were true, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. Suppose you say: ‘A person experiences results in exactly the same way that the deed was to be experienced.’ If this were true, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”

101. A Panner

“Gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only gold dust is left. A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and exterminates them. When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and exterminates them. When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and exterminates them. When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case.

If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing it, in each and every case.

If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.

102. Precursors

“Mendicants, a mendicant committed to the higher mind should focus on three precursors from time to time. The basis of immersion, the basis of vigor, and the basis of equanimity. If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness. If they focus solely on the basis of vigor, it’s likely their mind will incline to restlessness. If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of suffering. But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of vigor, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered immersion for the ending of suffering.

It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the gold would likely be scorched. If they solely sprinkled water on it, the gold would likely cool down. If they solely watched over it, the gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant committed to the higher mind should focus on three precursors from time to time. The basis of immersion, the basis of vigor, and the basis of equanimity. … When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of vigor, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered immersion for the ending of suffering. They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case.

If they wish: ‘May I wield the many kinds of psychic power’ … ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ … ‘May I recollect many kinds of past lives.’ … ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.

11. Awakening

103. Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification. That the world is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the world: this is its escape.’ As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

104. Gratification (1st)

“Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world. As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

105. Gratification (2nd)

“Mendicants, if there were no gratification in the world, sentient beings wouldn’t love it. But because there is gratification in the world, sentient beings do love it. If the world had no drawback, sentient beings wouldn’t become disillusioned with it. But because the world has a drawback, sentient beings do become disillusioned with it. If there were no escape from the world, sentient beings wouldn’t escape from it. But because there is an escape from the world, sentient beings do escape from it. As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

106. Ascetics and Brahmins

“Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are. I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. There are ascetics and brahmins who do truly understand the worlds’ gratification, drawback, and escape for what they are. I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

107. Wailing

“Singing is regarded as wailing in the training of the noble one. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.”

108. Satisfaction

“Mendicants, there are three indulgences that never satisfy. What three? Sleep, alcoholic drinks, sexual intercourse. These are the three indulgences that never satisfy.”

109. Unprotected

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they become corrupted. When deeds are corrupted, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They get soaked, and become rotten.

In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death.

When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t become corrupted. When deeds aren’t corrupted, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten.

In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

110. Fallen

Seated to one side, the Buddha said to the householder Anāthapiṇḍika: “Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death.

When the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death. It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

111. Sources (1st)

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation. These are three sources that give rise to deeds.

There are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation. These are three sources that give rise to deeds.”

112. Sources (2nd)

“Mendicants, there are these three sources that give rise to deeds. What three? Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That’s how desire comes up for things that stimulate desire and lust in the past, future, or present.

These are three sources that give rise to deeds.

There are these three sources that give rise to deeds. What three? Desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.

And how does desire not come up for things that stimulate desire and lust in the past, future, or present? You understand the future result of things that stimulate desire and lust in the past, future, or present. When you know this, you become disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That’s how desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.

These are three sources that give rise to deeds.”

12. Bound for Loss

113. Bound for Loss

“Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. What three? Someone who is unchaste, but claims to be celibate; someone who makes a groundless accusation of unchastity against a person whose celibacy is pure; someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures. These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

114. Rare

“Mendicants, the appearance of three people is rare in the world. What three? A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful. The appearance of these three people is rare in the world.”

115. Immeasurable

“Mendicants, these three people are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable. And who is the person easy to measure? It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. This is called ‘a person easy to measure’.

And who is the person hard to measure? It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. This is called ‘a person hard to measure’.

And who is the immeasurable person? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable person’. These are the three people found in the world.

116. Imperturbable

“Mendicants, these three people are found in the world. What three? First, a person—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. The lifespan of the gods of infinite space is twenty thousand eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.

Furthermore, a person—going totally beyond the dimension of infinite space—aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. The lifespan of the gods of infinite consciousness is forty thousand eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.

Furthermore, a person—going totally beyond the dimension of infinite consciousness—aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. The lifespan of the gods of nothingness is sixty thousand eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth. These are the three people found in the world.”

117. Successes and Failures

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in ethics’.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. These are the three failures.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called accomplishment in ethics.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

And what is accomplishment in view? It’s when someone has right view, a undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. These are the three accomplishments.”

118. Loaded Dice

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view.

And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in ethics’.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. It’s like throwing loaded dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. These are the three failures.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called accomplishment in ethics.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. It’s like throwing loaded dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. These are the three accomplishments.”

119. Action

“Mendicants, there are three failures. What three? Failure in action, livelihood, and view. And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in action’.

And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. These are the three failures.

There are three accomplishments. What three? Accomplishment in action, livelihood, and view. And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called ‘accomplishment in action’.

And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called accomplishment in livelihood.

And what is accomplishment in view? It’s when someone has right view, a undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. These are the three accomplishments.”

120. Purity (1st)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. And what is purity of body? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. This is called ‘purity of body’.

And what is purity of speech? It’s when someone doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’. These are the three kinds of purity.”

121. Purity (2nd)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind? It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. This is called ‘purity of mind’. These are the three kinds of purity.”

“Purity of body, purity of speech,
and undefiled purity of heart.
A pure person, blessed with purity,
has washed off all bad things, they say.”

122. Sagacity

“Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind. And what is sagacity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called sagacity of body.

And what is sagacity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called sagacity of speech.

And what is sagacity of mind? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called sagacity of mind. These are the three kinds of sagacity.”

“A sage in body, a sage in speech,
and an undefiled sage in heart.
A sage, blessed with sagacity,
has given up everything, they say.”

13. Kusināra

123. At Kusināra

At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, take the case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for tomorrow’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.

The mendicant thinks: ‘It’s so good that this householder serves me with a variety of delicious foods.’ Then they think: ‘I really hope this householder serves me with a variety of delicious foods in the future, too.’ They eat that food tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. They think about it with sensual, malicious, or cruel thoughts. A gift to such a mendicant is not very fruitful, I say. Why is that? Because that mendicant is negligent.

Take another case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for tomorrow’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.

It never occurs to them: ‘It’s so good that the householder or their child serves and satisfies me with their own hands with a variety of delicious foods.’ They don’t think: ‘I really hope this householder serves me with a variety of delicious foods in the future, too.’ They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape. They think about it with thoughts of renunciation, love, or kindness. A gift to such a mendicant is very fruitful, I say. Why is that? Because that mendicant is diligent.”

124. Arguments

“Mendicants, I’m not even comfortable thinking about a place where mendicants argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, love, and kindness. What three things have they cultivated? Sensual, malicious, and cruel thoughts. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and built up three things.’

I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. I come to a conclusion about them: ‘Clearly those venerables have given up three things and built up three things.’ What three things have they given up? Sensual, malicious, and cruel thoughts. What three things have they built up? Thoughts of renunciation, love, and kindness. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and built up three things.’”

125. The Gotamaka Tree-shrine

At one time the Buddha was staying near Vesālī, at the Gotamaka Tree-shrine. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, I teach based on direct knowledge, not without direct knowledge. I teach with reasons, not without them. I teach with a demonstrable basis, not without it. Since this is so, you should follow my advice and instruction. This is enough for you to feel joyful, delighted, and happy: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. And while this discourse was being spoken, the galaxy shook.

126. Bharaṇḍu Kālāma

At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu. Mahānāma the Sakyan heard that he had arrived. He went up to the Buddha, bowed, and stood to one side. The Buddha said to him:

“Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.” “Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.

Then Mahānāma went up to the Buddha, and said to him: “Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night. But there is this Bharaṇḍu the Kālāman, who used to be the Buddha’s spiritual companion. Why don’t you spend the night at his hermitage?” “Go, Mahānāma, and set out a mat.” “Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him: “The mat and foot-washing water are set out. Please, sir, go at your convenience.”

Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, and washed his feet. Then it occurred to Mahānāma: “It’s too late to pay homage to the Buddha today. He’s tired. Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left.

Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him: “Mahānāma, there are these three teachers found in the world. What three? One teacher advocates the complete understanding of sensual pleasures, but not of sights or feelings. One teacher advocates the complete understanding of sensual pleasures and sights, but not of feelings. One teacher advocates the complete understanding of sensual pleasures, sights, and feelings. These are the three teachers found in the world. Do these three teachers have the same goal or different goals?”

When he said this, Bharaṇḍu said to Mahānāma: “Say they’re the same, Mahānāma!” The Buddha said: “Say they’re different, Mahānāma!” For a second time, Bharaṇḍu said: “Say they’re the same, Mahānāma!” The Buddha said: “Say they’re different, Mahānāma!” For a third time, Bharaṇḍu said: “Say they’re the same, Mahānāma!” The Buddha said: “Say they’re different, Mahānāma!”

Then it occurred to Bharaṇḍu: “The Buddha has rebuked me three times in front of this illustrious Mahānāma. Why don’t I leave Kapilavatthu?” Then Bharaṇḍu the Kālāman left Kapilavatthu, never to return.

127. With Hatthaka

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking: “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

Then the Buddha said to Hatthaka: “Hatthaka, manifest in a solid life-form.” “Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side. The Buddha said to him:

“Hatthaka, I wonder whether you still rehearse now the teachings that you rehearsed when you were a human being?” “I still rehearse now the teachings that I rehearsed as a human being. And I also rehearse teachings that I didn’t rehearse as a human being. Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples, so I live crowded by the gods. The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’ Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.”

“I could never get enough
of seeing the Buddha,
serving the Saṅgha,
or hearing the teaching.

Training in the higher ethics,
loving to hear the true teaching,
Hatthaka has gone to the Aviha realm
without getting enough of these three things.”

128. Bitter

At one time the Buddha was staying near Benares, in the deer park at Isipatana. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Benares for alms. While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. The Buddha said to him:

“Monk, don’t be bitter. If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.” Hearing this advice of the Buddha, that monk came to his senses. Then, after the meal, on his return from alms-round, the Buddha told the mendicants what had happened. …

When he said this, one of the mendicants asked the Buddha: “Sir, what is this ‘bitterness’? What is the ‘stench of rotting flesh’? And what are the ‘flies’?”

“Desire is bitterness; ill will is the stench of rotting flesh; and bad, unskillful thoughts are the flies. If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.”

“When your eyes and ears are unguarded,
and you’re not restrained in your sense faculties,
flies—those lustful thoughts—
will plague you.

A mendicant who’s bitter,
corrupted by the stench of rotting flesh,
is far from being extinguished,
frustration is their lot.

Whether in village or wilderness,
if they don’t find serenity in themselves,
the fool, void of wisdom,
has flies as their only followers.

But those who have ethics,
lovers of wisdom and peace,
they, being peaceful, sleep well,
since they’ve exterminated the flies.”

129. Anuruddha (1st)

Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him: “Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell. How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

“When they have three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell. What three? A female lives at home with a heart full of the stain of stinginess in the morning, envy at midday, and sexual desire in the evening. When they have these three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell.”

130. Anuruddha (2nd)

Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: “Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy. My energy is roused up and vigorous, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi. But my mind is not freed from the defilements by not grasping.”

“Well, Reverend Anuruddha, when you say: ‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit. And when you say: ‘My energy is roused up and vigorous, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. And when you say: ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse. It’d be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.”

After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless. Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Anuruddha became one of the perfected.

131. Under Cover

“Mendicants, three things are conveyed under cover, not in the open. What three? Females are married with a veil, not unveiled. Brahmin hymns are conveyed under cover, not openly. Wrong view is conveyed under cover, not in the open. These three things are conveyed under cover, not in the open.

Three things shine in the open, not under cover. What three? The moon shines in the open, not under cover. The sun shines in the open, not under cover. The teaching and training proclaimed by a Realized One shine in the open, not under cover. These three things shine in the open, not under cover.”

132. Etchings

“Mendicants, these three people are found in the world. What three? A person like a line drawn in stone, a person like a line drawn in sand, and a person like a line drawn in water. And who is the person like a line drawn in stone? It’s a person who is often angry, and their anger lingers for a long time. It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. In the same way, this person is often angry, and their anger lingers for a long time. This is called a person like a line drawn in stone.

And who is the person like a line drawn in sand? It’s a person who is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. In the same way, this person is often angry, but their anger doesn’t linger long. This is called a person like a line drawn in sand.

And who is the person like a line drawn in water? It’s a person who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. It’s like a line drawn in water, which vanishes right away, and doesn’t last long. In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. This is called a person like a line drawn in water. These are the three people found in the world.”

14. A Warrior

133. A Warrior

“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects.

And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly understand any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly understand any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly understand any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly understand any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.

And how is a mendicant a marksman? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects. A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

134. Assemblies

“Mendicants, there are these three assemblies. What three? An assembly educated in fancy talk, an assembly educated in questioning, an assembly educated to the fullest extent. These are the three assemblies.”

135. A Friend

“Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they bear what is hard to bear. You should associate with a friend who has these three factors.”

136. Arising

“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are impermanent. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are impermanent.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are suffering. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are suffering.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all things are not-self. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All things are not-self.’”

137. A Hair Blanket

“Mendicants, a hair blanket is said to be the worst kind of woven cloth. It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch. In the same way, the teaching of Makkhali is said to be the worst of all the doctrines of the various ascetics and brahmins.

Makkhali, that foolish man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’ Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy. But Makkhali opposes them by saying: ‘There is no power in deeds, action, or energy.’ All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy. But Makkhali opposes them by saying: ‘There is no power in deeds, action, or energy.’ I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy. But Makkhali opposes me by saying: ‘There is no power in deeds, action, or energy.’

It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. In the same way that foolish man Makkhali is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”

138. Accomplishment

“Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.”

139. Growth

“Mendicants, there are three kinds of growth. What three? growth in faith, ethics, and wisdom. These are the three kinds of growth.”

140. A Wild Colt

“Mendicants, I will teach you about three wild colts and three wild people. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three wild colts? One wild colt is quick, but not beautiful or well proportioned. Another wild colt is quick and beautiful, but not well proportioned. While another wild colt is quick, beautiful, and well proportioned. These are the three wild colts.

And what are the three wild people? One wild person is quick, but not beautiful or well proportioned. Another wild person is quick and beautiful, but not well proportioned. While another wild person is quick, beautiful, and well proportioned.

And how is a wild person quick, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is quick, but not beautiful or well proportioned.

And how is a wild person quick and beautiful, but not well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is quick and beautiful, but not well proportioned.

And how is a wild person quick, beautiful, and well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is quick, beautiful, and well proportioned. These are the three wild people.”

141. Excellent Horses

“Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three excellent horses? One excellent horse is quick, but not beautiful or well proportioned. Another excellent horse is quick and beautiful, but not well proportioned. While another excellent horse is quick, beautiful, and well proportioned. These are the three excellent horses.

“What are the three excellent people? One excellent person is quick, but not beautiful or well proportioned. Another excellent person is quick and beautiful, but not well proportioned. While another excellent person is quick, beautiful, and well proportioned.

And how is an excellent person quick, but not beautiful or well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re quick, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is quick, but not beautiful or well proportioned.

And how is an excellent person quick and beautiful, but not well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person quick, and beautiful, but not well proportioned.

And how is an excellent person quick, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person is quick, beautiful, and well proportioned. These are the three excellent people.”

142. The Thoroughbred

“Mendicants, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the three fine thoroughbred horses? One fine thoroughbred horse … is quick, beautiful, and well proportioned. These are the three fine thoroughbred horses.

“What are the three fine thoroughbred people? One fine thoroughbred person … is quick, beautiful, and well proportioned.

And how is a fine thoroughbred person … quick, beautiful, and well proportioned? It’s when mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is quick, beautiful, and well proportioned. These are the three fine thoroughbred people.”

143. At the Peacocks’ Feeding Ground (1st)

At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

144. At the Peacocks’ Feeding Ground (2nd)

“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

145. At the Peacocks’ Feeding Ground (3rd)

“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? Right view, right knowledge, right freedom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

15. Good Fortune

146. Unskillful

“Someone with three qualities is cast down to hell. What three? Unskillful deeds by way of body, speech, and mind. Someone with these three qualities is cast down to hell.

Someone with three qualities is raised up to heaven. What three? Wholesome deeds by way of body, speech, and mind. Someone with these three qualities is raised up to heaven.”

147. Blameworthy

“Someone with three qualities is cast down to hell. What three? Blameworthy deeds by way of body, speech, and mind. Someone with these three qualities is cast down to hell.

Someone with three qualities is raised up to heaven. What three? Blameless deeds by way of body, speech, and mind. Someone with these three qualities is raised up to heaven.”

148. Unethical

“Someone with three qualities is cast down to hell. … Unethical deeds by way of body, speech, and mind. …

Someone with three qualities is raised up to heaven. … Ethical deeds by way of body, speech, and mind. …”

149. Impure

“Someone with three qualities is cast down to hell. … Filthy deeds by way of body, speech, and mind. …

Someone with three qualities is raised up to heaven. … Pure deeds by way of body, speech, and mind. …”

150. Broken (1st)

“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma. What three? Unskillful deeds by way of body, speech, and mind. …

When an astute, competent, good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What three? Wholesome deeds by way of body, speech, and mind. …”

151. Broken (2nd)

“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Blameworthy deeds by way of body, speech, and mind. …

When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Blameless deeds by way of body, speech, and mind. …”

152. Broken (3rd)

“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Unethical deeds by way of body, speech, and mind. …

When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Ethical deeds by way of body, speech, and mind. …”

153. Broken (4th)

“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Filthy deeds by way of body, speech, and mind. …

When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Pure deeds by way of body, speech, and mind. …”

154. Homage

“Mendicants, there are three kinds of homage. What three? By way of body, speech, and mind. These are the three kinds of homage.”

155. Morning

“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.”

“A good star, a good fortune,
a good dawn, a good rising,
a good moment, a good hour:
these come with good gifts to spiritual practitioners.

Worthy deeds of body,
verbal worthy deeds,
worthy deeds of mind,
worthy aspirations:
when your deeds have been worthy,
you get worthy benefits.

Those happy with these benefits
flourish in the Buddha’s teaching.
May you and all your relatives
be healthy and happy!”

16. Naked

156–​162

“Mendicants, there are three practices. What three? The addicted practice, the scorching practice, and the middle practice. And what’s the addicted practice? It’s when someone has this doctrine and view: ‘There’s nothing wrong with sensual pleasures; so they throw themselves into sensual pleasures. This is called the addicted practice.

And what’s the scorching practice? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They’re committed to the practice of immersion in water three times a day, including the evening. And so they live committed to practicing these various ways of mortifying and tormenting the body. This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. This is called the middle practice. These are the three practices.

Mendicants, there are three practices. What three? The addicted practice, the blistering practice, the middle practice. And what’s the addicted practice? … This is called the addicted practice.

And what is the scorching practice? … This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

They develop the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to higher mind, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort.

They develop the faculty of faith … energy … mindfulness … immersion … wisdom …

They develop the power of faith … energy … mindfulness … immersion … wisdom …

They develop the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity …

They develop right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … This is called the middle practice. These are the three practices.

17. Courses of Deeds

163–​182

“Someone with three qualities is cast down to hell. What three? They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures. Someone with these three qualities is cast down to hell.

Someone with three qualities is raised up to heaven. What three? They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures.

They themselves steal. They encourage others to steal. And they approve of stealing.

They don’t themselves steal. They encourage others to not steal. And they approve of not stealing.

They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct.

They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct.

They themselves lie. They encourage others to lie. And they approve of lying.

They don’t themselves lie. They encourage others to not lie. And they approve of not lying.

They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively.

They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively.

They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly.

They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly.

They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense.

They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense.

They themselves are covetous. They encourage others to be covetous. And they approve of covetousness.

They themselves are content. They encourage others to be contented. And they approve of being contented.

They themselves have ill will. They encourage others to have ill will. And they approve of having ill will.

They themselves don’t have ill will. They encourage others to not have ill will. And they approve of not having ill will.

They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view.

They themselves have right view. They encourage others to have right view. And they approve of right view. Someone with these three qualities is raised up to heaven.”

Emptiness immersion; signless immersion; undirected immersion.

183–​352

“For insight into greed, three things should be developed. What three? Emptiness immersion; signless immersion; undirected immersion. For insight into greed, these three things should be developed.

For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go …

hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … insight … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence, these three things should be developed.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

The Book of the Threes is finished.

Numbered Discourses 4

1. At Bhaṇḍa Village

1. Understood

So I have heard. At one time the Buddha was staying in the land of the Vajjians at the village of Bhaṇḍa. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, not understanding and not comprehending four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving to be reborn has been cut off; the attachment to being reborn is ended; now there are no more future lives.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.

And so the Buddha, having insight,
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is extinguished.”

2. Fallen

“Someone without four things is said to have ‘fallen from this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone without these four things is said to have ‘fallen from this teaching and training’.

Someone with four things is said to be ‘secure in this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone with these four things is said to be ‘secure in this teaching and training’.

They fall, collapsed and fallen;
greedy, they return.
The work is done, the joyful is enjoyed,
happiness is found by happiness.”

3. Broken (1st)

“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

4. Broken (2nd)

“When a foolish, incompetent bad person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Mother … father … a Realized One … and a disciple of a Realized One. When a foolish, incompetent bad person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person acts rightly toward four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Mother … father … a Realized One … and a disciple of a Realized One. When an astute, competent good person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.

A person who does wrong
by their mother or father,
or a Realized One, a Buddha,
or one of their disciples,
makes much bad karma.

Because of their unprincipled conduct
toward their parents,
they’re criticized in this life by the astute,
and they pass on to rebirth in a place of loss.

A person who does right
by their mother and father,
or a Realized One, a Buddha,
or one of their disciples,
makes much merit.

Because of their principled conduct
toward their parents,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

5. With the Stream

“These four people are found in the world. What four? A person who goes with the stream; a person who goes against the stream; a steadfast person; and a brahmin who has crossed over and stands on the far shore. And who is the person who goes with the stream? It’s a person who takes part in sensual pleasures and does bad deeds. This is called a person who goes with the stream.

And who is the person who goes against the stream? It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces. This is called a person who goes against the stream.

And who is the steadfast person? It’s a person who, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is called a steadfast person.

And who is a brahmin who has crossed over and stands on the far shore? It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called a brahmin who has crossed over and stands on the far shore. These are the four people found in the world.

All those people with uncontrolled sensuality,
not free of lust, enjoying sensual pleasures in this life:
again and again, they return to birth and old age;
those who go with the stream are immersed in craving.

So a wise person in this life, with mindfulness established,
doesn’t take part in sensual pleasures and bad deeds.
In pain they’d give up sensual pleasures:
that’s ‘a person who goes against the stream’, they say.

Someone who’s given up five corruptions,
a perfect trainee, not liable to decline,
who’s mastered their mind, with faculties immersed in samādhi,
that’s called ‘a steadfast person’.

The sage who has comprehended all things, high and low,
cleared them and ended them, so they are no more;
they’ve completed the spiritual journey, and gone to the end of the world,
they’re called ‘one who has gone beyond’.”

6. A Little Learning

“Mendicants, these four people are found in the world. What four? A person may have:

Little learning and not get the point of learning.

Little learning but get the point of learning.

Much learning but not get the point of learning.

Much learning and get the point of learning.

And how has a person learned little and not get the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. And with the little they’ve learned, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned little and doesn’t get the point of learning.

And how has a person learned little but gets the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But with the little they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned little but gets the point of learning.

And how has a person learned much but not get the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But even though they’ve learned much, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned much but doesn’t get the point of learning.

And how has a person learned much and gets the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. And with the large amount they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned much and gets the point of learning. These are the four people found in the world.

If you don’t learn much,
and aren’t steady in ethics,
they’ll criticize you on both counts,
for your ethics and your learning.

If you don’t learn much,
and you are steady in ethics,
they’ll praise your ethical conduct,
since your learning has succeeded.

If you learn much,
but aren’t steady in ethics,
they’ll criticize your ethical conduct,
for your learning hasn’t succeeded.

If you learn much,
and you are steady in ethics,
they’ll praise you on both counts,
for your ethics and your learning.

A wise disciple of the Buddha
who has much learning, and has memorized the teachings,
is like a coin of mountain gold.
Who is worthy of criticizing them?
Even the gods praise them,
and by Brahmā, too, they’re praised.”

7. Beautifying

“Mendicants, these four competent, educated, assured, learned people—who have memorized the teachings and practice in line with the teachings—beautify the Saṅgha. What four? A monk, a nun, a layman, and a laywoman. These four competent, educated, assured, learned people—who have memorized the teachings and practice in line with the teachings—beautify the Saṅgha.

Whoever is competent and assured,
learned, a memorizer of the teachings,
who lives in line with the teachings—
such a person is called one who beautifies the Saṅgha.

A monk accomplished in ethics,
and a learned nun,
a faithful layman,
and a faithful laywoman, too:
these beautify the Saṅgha,
they are the beautifiers of the Saṅgha.”

8. Self-assured

“Mendicants, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What four? I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’ Since I see no such reason, I live secure, fearless, and assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’ Since I see no such reason, I live secure, fearless, and assured. A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

The various grounds for criticism
that ascetics and brahmins rely on
don’t touch a Realized One,
assured, gone beyond grounds for criticism.

He rolls forth the Wheel of Dhamma as a consummate one,
complete, compassionate for all living creatures.
Sentient beings revere him, best of gods and humans,
who has transcended rebirth.”

9. The Arising of Craving

“Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, alms-food, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant.

Craving is a person’s partner
as they transmigrate on this long journey.
They go from this state to another,
but don’t get past transmigration.

Knowing this drawback—
that craving is the cause of suffering—
rid of craving, by not grasping,
a mendicant would go forth mindfully.”

10. Attachments

“Mendicants, there are these four attachments. What four? The attachment to sensual pleasures, future lives, views, and ignorance. And what is the attachment to sensual pleasures? It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures linger on inside. This is called the attachment to sensual pleasures. Such is the attachment to sensual pleasures.

And what is the attachment to future lives? It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving to be reborn linger on inside. This is called the attachment to future lives. Such are the attachments to sensual pleasures and future lives.

And what is the attachment to views? It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside. This is called the attachment to views. Such are the attachments to sensual pleasures, future lives, and views.

And what is the attachment to ignorance? It’s when you don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact linger on inside. This is called the attachment to ignorance. Such are the attachments to sensual pleasures, future lives, views, and ignorance. Someone attached to bad, unskillful qualities—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has not found sanctuary from attachments’. These are the four attachments.

There are these four kinds of detachment. What four? Detachment from sensual pleasures, future lives, views, and ignorance. And what is detachment from sensual pleasures? It’s when you truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. This is called detachment from sensual pleasures. Such is detachment from sensual pleasures.

And what is detachment from future lives? It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving to be reborn don’t linger on inside. This is called detachment from future lives. Such is detachment from sensual pleasures and future lives.

And what is detachment from views? It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside. This is called detachment from views. Such is detachment from sensual pleasures, future lives, and views.

And what is detachment from ignorance? It’s when you truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact don’t linger on inside. This is called detachment from ignorance. Such is detachment from sensual pleasures, future lives, views, and ignorance. Someone detached from bad, unskillful qualities—defilements that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has found sanctuary from attachments’. These are the four kinds of detachment.

Attached to both sensual pleasures
and the desire to be reborn in a future life;
attached also to views,
with ignorance in the forefront,

sentient beings continue to transmigrate,
with ongoing birth and death.
But those who completely understand sensual pleasures,
and the attachment to all future lives;

with the attachment to views uprooted,
and ignorance faded away,
detached from all attachments,
those sages have gone beyond all attachments.”

2. Walking

11. Walking

“Mendicants, suppose a mendicant has a sensual, malicious, or cruel thought while walking. They tolerate it and don’t give it up, get rid of it, eliminate it, and exterminate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing …

sitting …

or lying down while awake. They tolerate it and don’t give it up, get rid of it, eliminate it, and exterminate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when lying down while awake.

Suppose a mendicant has a sensual, malicious, or cruel thought while walking. They don’t tolerate it, but give it up, get rid of it, eliminate it, and exterminate it. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing …

sitting …

or lying down while awake. They don’t tolerate it, but give it up, get rid of it, eliminate it, and exterminate it. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.”

Whether walking or standing,
sitting or lying down,
if you think a bad thought
to do with the lay life,

you’re on the wrong path,
lost among things that delude.
Such a mendicant is incapable
of touching the highest awakening.

But one who, whether standing or walking,
sitting or lying down,
has calmed their thoughts,
loving peace of mind;
such a mendicant is capable
of touching the highest awakening.”

12. Ethics

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken. When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and vigorous, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and vigorous, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.

Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

Above, below, and all around,
as far as the earth extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

Training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

13. Effort

“Mendicants, there are these four right efforts. What four? A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. These are the four right efforts.

By rightly striving, they’ve crushed Māra’s dominion;
unattached, they’ve transcended the danger of birth and death.
Contented and still, they’ve defeated Māra and his mount;
now they’ve gone beyond all Namuci’s forces, they’re happy.”

14. Restraint

“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. And what, mendicants, is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.

And what, mendicants, is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. This is called the effort to give up.

And what, mendicants, is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.

And what, mendicants, is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve. These are the four efforts.

Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

15. Regarded as Foremost

“Mendicants, these four are regarded as foremost. What four? The foremost in size of life-form is Rāhu, lord of demons. The foremost sensualist is King Mandhātā. The foremost in dominion is Māra the Wicked. In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. These are the four regarded as foremost.

Rāhu is foremost in size of life-form,
Mandhātā in enjoying sensual pleasures,
Māra in dominion,
shining with power and glory.

Above, below, and all around,
as far as the earth extends;
in all the world with its gods,
the Buddha is declared foremost.”

16. Subtlety

“Mendicants, there are these four kinds of subtlety. What four? A mendicant has ultimate subtlety of form. They don’t see any other subtlety of form that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of feeling. They don’t see any other subtlety of feeling that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of perception. They don’t see any other subtlety of perception that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of choices. They don’t see any other subtlety of choices that’s better or finer than that, nor do they aim for it. These are the four kinds of subtlety.

Knowing the subtlety of form,
the cause of feelings,
where perception comes from,
and where it ends;
and knowing choices as other,
as suffering and not-self,

that mendicant sees rightly,
peaceful, in love with the state of peace.
They carry their final body,
having defeated Māra and his mount.”

17. Prejudice (1st)

“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the dark fortnight.”

18. Prejudice (2nd)

“Mendicants, there are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the bright fortnight.”

19. Prejudice (3rd)

“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

There are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the dark fortnight.

If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the bright fortnight.”

20. A Meal-allocator

“Mendicants, a meal-allocator who has four qualities is cast down to hell. What four? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. A meal-allocator who has these four qualities is cast down to hell.

A meal-allocator who has four qualities is raised up to heaven. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal-allocator who has these four qualities is raised up to heaven.

All those people with uncontrolled sensuality,
unprincipled, with no respect for principle,
led astray by favoritism, hatred, stupidity, or cowardice,
are called ‘an assembly of the dregs’:

that’s what was said by the ascetic who knows.
And so those good, praiseworthy people,
standing on principle, doing nothing wrong,
not led astray by favoritism, hatred, stupidity, or cowardice,
are called ‘an assembly of the cream’:
that’s what was said by the ascetic who knows.”

3. At Uruvelā

21. At Uruvelā (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’

Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’

And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’ That’s what Brahmā Sahampati said, Then he went on to say:

‘All Buddhas, whether in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

Therefore someone who loves themselves,
aspiring to transcendence,
should respect the true teaching,
remembering the Buddhas’ teaching.’

That’s what Brahmā Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of Brahmā and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

22. At Uruvelā (2nd)

“Mendicants, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me. When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Master Gotama, we have heard this: “The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.” And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.’

Then it occurred to me: ‘These venerables don’t know what a senior is, or what qualities make you a senior.’ Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be considered a ‘childish senior’.

Now suppose you’re a youth, young, black-haired, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be considered an ‘astute senior’.

There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. These are the four qualities that make a senior.

The creature with a restless mind
speaks a lot of nonsense.
Their thoughts are unsettled,
and they don’t like the true teaching.
They’re far from seniority,
those disrespectful ones with bad views.

But those accomplished in ethics,
learned and eloquent, those wise ones
are restrained when experiencing phenomena,
discerning the meaning with wisdom.

Gone beyond all things,
kind, eloquent,
they’ve given up birth and death,
and have completed the spiritual journey.

That’s who I call a senior,
who has no defilements.
With the ending of defilements, a mendicant
is declared a ‘senior’.”

23. The World

“Mendicants, the world has been understood by a Realized One; and he is detached from the world. The origin of the world has been understood by a Realized One; and he has given up the origin of the world. The cessation of the world has been understood by a Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by a Realized One; and he has developed the practice that leads to the cessation of the world.

In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by a Realized One. That’s why he’s called the ‘Realized One’.

From the night when a Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—through the natural principle of extinguishment, without anything left over—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.

Directly knowing the whole world as it is,
and everything in it,
he is detached from the whole world,
disengaged from the whole world.

That sage is the champion
who has escaped all ties.
He has reached ultimate peace:
extinguishment, fearing nothing from any quarter.

He is the Buddha, with defilements ended,
untroubled, with doubts cut off.
He has attained the end of all karma,
freed with the end of attachments.

That Blessed One is the Buddha,
he is the supreme lion,
in all the world with its gods,
he turns the holy wheel.

And so those gods and humans,
who have gone to the Buddha for refuge,
come together and revere him,
the great one, rid of naivety:

‘Tamed, he is the best of tamers,
peaceful, he is the seer among the peaceful,
liberated, he is the foremost of liberators,
crossed over, he is the most excellent of guides across.’

And so they revere him,
the great one, rid of naivety.
In the world with its gods,
he has no counterpart.”

24. At Kāḷaka’s Monastery

At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I know.

In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

If I were to say that ‘I do not know … the world with its gods’, I would be lying.

If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.

If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

So a Realized One sees what’s to be seen, but does not conceive what’s seen, does not conceive what’s unseen, does not conceive what’s to be seen, and does not conceive a seer. He hears what’s to be heard, but does not conceive what’s heard, does not conceive what’s unheard, does not conceive what’s to be heard, and does not conceive a hearer. He thinks what’s to be thought, but does not conceive what’s thought, does not conceive what’s not thought, does not conceive what’s to be thought, and does not conceive a thinker. He knows what’s to be known, but does not conceive what’s known, does not conceive what’s unknown, does not conceive what’s to be known, and does not conceive a knower. Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one. And I say that there is no-one who has better or finer poise than this.

The poised one does not take anything
seen, heard, or thought to be ultimately true or false.
But others get attached, thinking it’s the truth,
limited by their preconceptions.

Since they’ve already seen this dart,
to which people are attached and cling,
they say, ‘I know, I see, that’s how it is’;
the Realized Ones have no attachments.”

25. The Spiritual Life

“Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

The Buddha taught the spiritual life
not because of tradition,
but for the sake of restraint and giving up,
and because it culminates in extinguishment.
This is the path followed by the great souls,
the great seers.

Those who practice it
as the Buddha taught,
following the teacher’s instructions,
make an end of suffering.”

26. Deceivers

“Mendicants, those mendicants who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no mendicants of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. But those mendicants who are genuine, not flatterers, stable, amenable, and serene: they are mendicants of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

Those who are deceivers, stubborn, flatterers, and frauds,
insolent and scattered:
these don’t grow in the teaching
that was taught by the perfected Buddha.

But those who are genuine, not flatterers, stable,
amenable, and serene:
these do grow in the teaching
that was taught by the perfected Buddha.”

27. Contentment

“Mendicants, these four trifles are easy to get hold of and are blameless. What four? Rag-robes … A lump of alms-food … Lodgings at the root of a tree … Fermented urine as medicine … These four trifles are easy to get hold of and are blameless. When a mendicant is content with trifles that are easy to get hold of, they have one of the factors of the ascetic life, I say.

When you’re content with what’s blameless,
trifling, and easy to get hold of,
you don’t get upset
about lodgings, robes,
food, and drink,
and you’re not obstructed anywhere.

These qualities are said to be
integral to the ascetic life.
They’re acquired by one who trains,
content and diligent.”

28. The Noble Traditions

“Mendicants, these four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is expert, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition.

Furthermore, a mendicant is content with any kind of alms-food …

Furthermore, a mendicant is content with any kind of lodgings …

Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is expert, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition. These four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

When a mendicant has these four noble traditions, if they live in the east they beat discontent, and discontent doesn’t beat them. If they live in the west … the north … the south, they beat discontent, and discontent doesn’t beat them. Why is that? Because a stable person prevails over desire and discontent.

Dissatisfaction doesn’t beat a stable one;
for the stable one is not beaten by discontent.
A stable person beats discontent,
for the stable one is a beater of discontent.

Who can hold back the dispeller,
who’s thrown away all karma?
They’re like a coin of mountain gold:
who is worthy of criticizing them?
Even the gods praise them,
and by Brahmā, too, they’re praised.”

29. Basic Principles

“Mendicants, these four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment, good will, right mindfulness, and right immersion.

These four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

You should live with contentment,
and a heart of good will,
mindful, with unified mind,
serene within.”

30. Wanderers

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers:

“Wanderers, these four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment … Good will … Right mindfulness … Right immersion … These four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

Wanderers, if someone should say: ‘I’ll reject this basic principle of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.

If someone should say: ‘I’ll reject this basic principle of good will, and describe a true ascetic or brahmin who has ill will and hateful intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of good will, and point out a true ascetic or brahmin who has ill will and hateful intent.

If someone should say: ‘I’ll reject this basic principle of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.

If someone should say: ‘I’ll reject this basic principle of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.

If anyone imagines they can criticize and reject these four basic principles, they deserve rebuke and criticism on four legitimate grounds in the present life. What four? If you reject the basic principle of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust. If you reject the basic principle of good will, you must honor and praise those ascetics and brahmins who have ill will and hateful intent. If you reject the basic principle of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness. If you reject the basic principle of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.

If anyone imagines they can criticize and reject these four basic principles, they deserve rebuke and criticism on four legitimate grounds in the present life. Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four basic principles should be criticized or rejected. Why is that? For fear of being blamed, criticized, and faulted.

One who has good will, ever mindful,
serene within,
training to remove desire,
is called ‘a diligent one’.”

4. Situations

31. Situations

“Mendicants, there are these four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. What four? Living in a suitable region, relying on good people, right determination, and past merit. These are the four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth.

When a person lives in a suitable region,
making friends with noble ones,
possessing right determination,
and having merit from the past,
grain, riches, fame, reputation,
and happiness come to them.”

32. Inclusion

“Mendicants, there are these four ways of being inclusive. What four? Giving, kind speech, taking care, and equality. These are the four ways of being inclusive.

Giving, kind speech,
taking care here,
and equality in worldly conditions,
in each case as they deserve.
These ways of being inclusive in the world
are like a moving chariot’s linch-plin.

If there were no such ways of being inclusive,
neither mother nor father
would be respected and honored
for what they’ve done for their children.

But since these ways of being inclusive do exist,
the astute do regard them well,
so they achieve greatness
and are praised.”

33. The Lion

“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.

In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: ‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’ Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within identity.’ That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.

The Buddha, the teacher without a peer
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

identity, its cessation,
the origin of identity,
and the noble eightfold path
that leads to the stilling of suffering.

And then the long-lived gods,
so beautiful and famous,
are afraid and full of terror,
like the other beasts when they hear a lion.

‘We haven’t transcended identity!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and poised.”

34. The Best Kinds of Confidence

“Mendicants, these four kinds of confidence are the best. What four? The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is a supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best. These are the four best kinds of confidence.

Those whose confidence comes from the best,
understand the principle of the best.
Those confident in the best Buddha,
supremely worthy of a teacher’s offering;

those confident in the best teaching,
the bliss of fading away and stilling;
those confident in the best Saṅgha,
supreme field of merit:

when they give gifts to the best,
the best merit grows;
the best lifespan, beauty,
fame, reputation, happiness, and strength.

An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

35. With Vassakāra

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four? They are very learned in diverse fields of learning. They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ They are mindful, able to remember and recollect what was said and done long ago. They are expert and tireless in household duties, understanding how to go about things in order to complete and organize the work. When someone has these four qualities we describe him as a great man with great wisdom. If Master Gotama agrees with me, please say so. If he disagrees, please say so.”

“Brahmin, I neither agree nor disagree with you, but when someone has four qualities I describe him as a great man with great wisdom. What four? It’s when someone practices for the welfare and happiness of the people. They’ve established many people in the noble procedure, that is, the principles of goodness and skillfulness. They think what they want to think, and don’t think what they don’t want to think. They consider what they want to consider, and don’t consider what they don’t want to consider. Thus they have achieved mental mastery of the paths of thought. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Brahmin, I neither agree nor disagree with you, but when someone has these four qualities I describe him as a great man with great wisdom.”

“It’s incredible, Master Gotama, it’s amazing! How well said this was by Master Gotama! And we will remember Master Gotama as someone who has these four qualities. For Master Gotama practices for the welfare and happiness of the people … Master Gotama has achieved mental mastery of the paths of thought. Master Gotama gets the four absorptions … when he wants, without trouble or difficulty. Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.”

“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do practice for the welfare and happiness of the people … I have achieved mental mastery of the paths of thought. I do get the four absorptions … when I want, without trouble or difficulty. I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.

He discovered release from the snare of death
for all beings,
and explained the procedure of the teaching
for the welfare of gods and humans.
When they see him or hear him,
many people become confident.

He is skilled in the variety of paths,
he has completed the task and is free of defilements.
The Buddha, bearing his final body,
is called ‘a great man, of great wisdom’.”

36. Doṇa

At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setabya, as was the brahmin Doṇa. Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. It occurred to him: “It’s incredible, it’s amazing! Surely these couldn’t be the footprints of a human being?” The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his mindfulness established right there. Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest taming and serenity, like an elephant with tamed, guarded, and controlled faculties. He went up to the Buddha, and said to him:

“Sir, might you be a god?” “I will not be a god, brahmin.” “Might you be a fairy?” “I will not be a fairy.” “Might you be a native spirit?” “I will not be a native spirit.” “Might you be a human?” “I will not be a human.”

“When asked whether you might be a god, fairy, native spirit, or human, you answer that you will not be any of these. What then might you be?”

“Brahmin, if I had not given up defilements I might have become a god … a fairy … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, exterminated them so they are unable to arise in the future. Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me. Remember me, brahmin, as a Buddha.

I could have been reborn as a god,
or as a fairy flying through the sky.
I could have become a native spirit,
or returned as a human.
But the defilements that could bring about these rebirths
I’ve ended, smashed, and gutted.

Like a graceful lotus,
to which water does not cling,
the world doesn’t cling to me,
and so, brahmin, I am a Buddha.”

37. Non-decline

“Mendicants, a mendicant who has four qualities can’t decline, and is close to extinguishment. What four? A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is committed to wakefulness.

And how is a mendicant accomplished in ethics? It’s when a mendicant is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is accomplished in ethics.

And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. That’s how a mendicant guards the sense doors.

And how does a mendicant eat in moderation? It’s when a mendicant reflects properly on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ That’s how a mendicant eats in moderation.

And how is a mendicant committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is committed to wakefulness. A mendicant who has these four qualities can’t decline, and has drawn near to extinguishment.

Established in ethics,
restrained in the sense faculties,
eating in moderation,
and committed to wakefulness;

a mendicant lives like this, with keen energy,
not slacking off by night or day,
developing skillful qualities,
to find sanctuary.

A mendicant who loves to be diligent,
seeing fear in negligence,
can’t decline,
and has drawn near to extinguishment.”

38. Withdrawn

“Mendicants, a mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.

And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.

And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

And how is a mendicant withdrawn? It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant is withdrawn. A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

The search for sensual pleasures, for a good rebirth,
together with the search for a spiritual path;
attachment to the notion ‘this is the truth’,
and the mass of grounds for views.

For one detached from all lusts,
freed by the ending of craving,
searching has been relinquished,
and viewpoints uprooted.

That mendicant is peaceful and mindful,
a tranquil champion.
And when they’re awakened by comprehending conceit,
they’re called ‘withdrawn’.”

39. With Ujjaya

Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Does Master Gotama praise sacrifice?” “Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I criticize that kind of violent sacrifice. Why is that? Because neither perfected ones nor those who have entered the path to perfection will attend such a violent sacrifice.

But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. Why is that? Because perfected ones and those who have entered the path to perfection will attend such a non-violent sacrifice.

Horse sacrifice, human sacrifice,
the sacrifices of the ‘stick-casting’,
the ‘royal soma drinking’, and the ‘unbarred’—
these huge violent sacrifices yield no great fruit.

The great sages of good conduct
don’t attend sacrifices
where goats, sheep, and cattle,
and various creatures are killed.

But the great sages of good conduct
do attend non-violent sacrifices
of regular family tradition,
where goats, sheep, and cattle,
and various creatures aren’t killed.

An intelligent person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

40. With Udāyī

Then Udāyī the brahmin went up to the Buddha, … and said to him: “Does Master Gotama praise sacrifice?” “Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. … Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered. I don’t praise that kind of violent sacrifice.

But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.

A sacrifice at the right time,
which is allowable and deliberately non-violent,
is attended by
restrained spiritual practitioners.

The Buddhas—who have drawn back the veil from the world,
transcending time and rebirth—
praise this sacrifice,
as they are expert in sacrifice.

When you’ve prepared a suitable offering,
whether as sacrifice or for ancestors,
sacrifice it with confident heart,
in the fertile field of spiritual practitioners.

When it’s well-gotten, well-offered, and well-sacrificed,
to those worthy of a teacher’s offering,
a sacrifice is truly abundant,
and even the deities are pleased.

When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”

5. With Rohitassa

41. Ways of Developing Immersion Further

“Mendicants, there are these four ways of developing immersion further. What four? There is a way of developing immersion further that leads to blissful meditation in the present life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.

And what is the way of developing immersion further that leads to blissful meditation in the present life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in the present life.

And what is the way of developing immersion further that leads to gaining knowledge and vision? It’s when a mendicant focuses on the perception of light, concentrating on the perception of day, regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.

And what is the way of developing immersion further that leads to mindfulness and awareness? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.

And what is the way of developing immersion further that leads to the ending of defilements? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements. These are the four ways of developing immersion further. And it was in this connection that I said in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’:

‘Having considered the world high and low,
they’re not shaken by anything in the world.
Peaceful, unclouded, untroubled, with no need for hope,
they’ve crossed over birth and old age, I declare.’”

42. Ways of Answering Questions

“Mendicants, there are these four ways of answering questions. What four? There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside. These are the four ways of answering questions.

One is stated definitively,
another analytically,
a third with a counter-question,
while a fourth is set aside.

A mendicant who knows each of these,
in line with good principles,
is said to be skilled
in the four kinds of questions.

They’re hard to attack, hard to defeat,
deep, and hard to crush.
They’re expert in both
what the meaning is and what it isn’t.

Rejecting what is not the meaning,
an astute person grasps the meaning.
A sage, comprehending the meaning,
is called ‘astute’.”

43. Valuing Anger

“Mendicants, these four people are found in the world. What four? People who value anger, or denigration, or material possessions, or honor rather than the true teaching. These are the four people found in the world.

These four people are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material possessions, or honor. These are the four people found in the world.

Mendicants who value anger and denigration,
possessions and honor,
don’t grow in the teaching
that was taught by the perfected Buddha.

But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching
that was taught by the perfected Buddha.”

44. Valuing Anger (2nd)

“Mendicants, these four things oppose the true teaching. What four? Valuing anger, denigration, material possessions, and honor rather than the true teaching. These are the four things that oppose the true teaching.

These four things are the true teaching. What four? Valuing the true teaching rather than anger, denigration, material possessions, and honor. These are the four things that are the true teaching.

A mendicant who values anger and denigration,
possessions and honor,
doesn’t grow in the true teaching,
like a rotten seed in a good field.

But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching,
like well-watered herbs.”

45. With Rohitassa

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

Once upon a time, I was a seer called Rohitassa, son of Bhoja. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. Having such speed and stride, this wish came to me: ‘I will reach the end of the world by traveling.’ I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

It’s incredible, sir, it’s amazing, how well said this was by the Buddha.”

“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. But I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

So a clever person, understanding the world,
has completed the spiritual journey, and gone to the end of the world.
A peaceful one, knowing the end of the world,
does not hope for this world or the next.”

46. With Rohitassa (2nd)

Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … (The rest of this discourse is the same as the previous discourse, AN 4.45.)

47. Very Far Apart

“Mendicants, these four things are very far apart. What four? The sky and the earth. … The near and the far shore of the ocean. … Where the sun rises and where it sets. … The teaching of the virtuous and the teaching of the wicked. … These are the four things very far apart.

The sky is far from the earth;
they say the other shore of the ocean is far;
and where the sun rises is far
from where that shining one sets.
But even further apart than that, they say,
is the teaching of the virtuous from the wicked.

The company of the virtuous is reliable;
as long as it remains, it stays the same.
But the company of the wicked is fickle,
and so the teaching of the virtuous is far from the wicked.”

48. With Visākha

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants:

“Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “Sir, it was Venerable Visākha, Pañcāli’s son.”

Then the Buddha said to Visākha: “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.

Though an astute person is mixed up with fools,
they don’t know unless he speaks.
But when he speaks they know,
he’s teaching the deathless state.

He should speak and illustrate the teaching,
holding up the banner of the seers.
Words well spoken are the seers’ banner,
for the teaching is the banner of the seers.”

49. Distortions

“Mendicants, there are these four distortions of perception, mind, and view. What four?

Taking impermanence as permanence.

Taking suffering as happiness.

Taking not-self as self.

Taking ugliness as beauty.

These are the four distortions of perception, mind, and view.

There are these four corrections of perception, mind, and view. What four?

Taking impermanence as impermanence.

Taking suffering as suffering.

Taking not-self as not-self.

Taking ugliness as ugliness.

These are the four corrections of perception, mind, and view.

Perceiving impermanence as permanence,
suffering as happiness,
not-self as self,
and ugliness as beauty—
sentient beings are ruined by wrong view,
their minds deranged and perceptions twisted.

Yoked by Māra’s yoke, these people
don’t find sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.

But when the Buddhas arise in the world,
shedding radiance,
they shine a light on this teaching,
that leads to the stilling of suffering.

When a wise person hears them,
they get their mind back.
Seeing impermanence as impermanence,
suffering as suffering,

not-self as not-self,
and ugliness as ugliness—
taking up right view,
they’ve risen above all suffering.”

50. Corruptions

“Mendicants, these four things obscure the sun and moon, so they don’t shine and glow and radiate. What four? Clouds …

Fog …

Smoke …

An eclipse of Rāhu, lord of demons … These are four things that obscure the sun and moon, so they don’t shine and glow and radiate.

In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. What four? There are some ascetics and brahmins who drink liquor, not avoiding drinking liquor. This is the first thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who have sex, not avoiding sex. This is the second thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who accept gold and money, not avoiding receiving gold and money. This is the third thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who make a living the wrong way, not avoiding wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins … These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate.

Some ascetics and brahmins
are plagued by greed and hate;
men hindered by ignorance,
enjoying things that seem pleasant.

Drinking liquor,
having sex,
accepting money and gold:
they’re ignorant.
Some ascetics and brahmins
make a living the wrong way.

These corruptions were spoken of
by the Buddha, Kinsman of the Sun.
When corrupted by these,
some ascetics and brahmins
don’t shine or glow.
Impure, dirty creatures,

shrouded in darkness,
bondservants of craving, full of attachments,
they get reborn
and fill the horrifying charnel ground.”

6. Overflowing Merit

51. Overflowing Merit

At Sāvatthī. “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? When a mendicant enters and remains in a limitless immersion of heart while using a robe …

while eating alms-food …

while using lodgings …

while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

In the same way, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

52. Overflowing Merit (2nd)

“Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? When a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is the first kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’ This is the third kind of overflowing merit …

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

Whoever has faith in the Realized One,
unwavering and well established;
whose ethical conduct is good,
praised and loved by the noble ones;

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

And so an intelligent person,
remembering the Buddha’s instructions,
should be committed to faith and ethics,
confidence, and seeing the truth.”

53. Living Together (1st)

At one time the Buddha was traveling along the road between Madhura and Verañja, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him. They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

“Householders, there are four ways of living together. What four?

A male zombie living with a female zombie;

a male zombie living with a goddess;

a god living with a female zombie;

a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. These are the four ways of living together.

When both are unethical,
miserly and abusive,
then wife and husband
live together as zombies.

When the husband is unethical,
miserly and abusive,
but the wife is ethical,
kind, rid of stinginess,
she’s a goddess living
with a zombie for a husband.

When the husband is ethical,
kind, rid of stinginess,
but the wife is unethical,
miserly and abusive,
she’s a zombie living
with a god for a husband.

When both are faithful and kind,
restrained, living properly,
then wife and husband
say nice things to each other.

They get all the things they need,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

Having practiced the teaching here,
both equal in precepts and observances,
those who desire sensual pleasure rejoice,
delighting in the heavenly realm.”

54. Living Together (2nd)

“Mendicants, there are four ways of living together. What four?

A male zombie living with a female zombie;

a male zombie living with a goddess;

a god living with a female zombie;

a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. These are the four ways of living together.” …

55. Equality (1st)

So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out. Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha:

“Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.” Then Nakula’s mother said to the Buddha: “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom.

When both are faithful and kind,
restrained, living properly,
then wife and husband
say nice things to each other.

They get all the things they need,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

Having practiced the teaching here,
both equal in precepts and observances,
those who desire sensual pleasure rejoice,
delighting in the heavenly realm.”

56. Equality (2nd)

“Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. …”

57. Suppavāsā

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life as a god or human. Giving beauty, she has beauty as a god or human. Giving happiness, she has happiness as a god or human. Giving strength, she has strength as a god or human. When a noble disciple gives food, she gives the recipients these four things.

When she gives well-prepared food,
pure, fine, and full of flavor,
that offering—given to people of integrity,
who have good conduct, and are big-hearted—
joins merit to merit. It’s very fruitful,
and is praised by those who know the world.

Those who recall such sacrifices,
live in the world full of joy.
They’ve driven out the stain of stinginess down to the root,
blameless, they go to a heavenly place.”

58. Sudatta

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life as a god or human. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things.

Carefully giving food at the right time,
to those who are restrained, eating only what others give,
you provide them with four things:
long life, beauty, happiness, and strength.

A person who gives long life, beauty,
happiness, and strength,
has long life and fame
wherever they’re reborn.”

59. Food

“Mendicants, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. …”

60. Lay Practice

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.

Those who are astute practice the way
that’s appropriate for laypeople.
They provide those who are ethical
and on the right path with robes,

alms-food, lodgings,
and supplies for the sick.
Their merit always grows
by day and by night.
They pass on to a place in heaven,
having done excellent deeds.”

7. Deeds of Substance

61. Deeds of Substance

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these four things that are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’

The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’

The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ These are the four things that are likable, desirable, and agreeable, but hard to get in the world.

These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness are crushed. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness are crushed.

Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up.

When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world.

There are four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four? To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … He makes his friends and colleagues happy … This is his first solid and substantive investment, used in the appropriate sphere.

Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second solid and substantive investment, used in the appropriate sphere.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is his third solid and substantive investment, used in the appropriate sphere.

Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is his fourth solid and substantive investment, used in the appropriate sphere.

These are the four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. Whatever wealth is spent on something other than these four deeds of substance is said to be not a solid or substantive investment, and not used in the appropriate sphere. But whatever wealth is spent on these four deeds of substance is said to be a solid and substantive investment, used in the appropriate sphere.

‘I’ve enjoyed my wealth, supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting offerings to teachers;
and made the five spirit-offerings.
I have looked after the ethical and
restrained spiritual practitioners.

I’ve achieved the purpose
for which an astute lay person
wishes to gain wealth.
I don’t regret what I’ve done.’

A mortal person who recollects this
stands firm in the noble teaching.
They’re praised in this life,
and they depart to rejoice in heaven.”

62. Debtlessness

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness.

And what is the happiness of ownership? It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’.

And what is the happiness of using wealth? It’s when someone from a good family uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’.

And what is the happiness of debtlessness? It’s when someone from a good family owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’.

And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’. These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

Knowing the happiness of debtlessness,
and the extra happiness of possession,
a mortal enjoying the happiness of using wealth,
then sees clearly with wisdom.

Seeing clearly, a clever person knows
both kinds of happiness:
the other kind is not worth a sixteenth part
of the happiness of blamelessness.”

63. Living with Brahmā

“Mendicants, a family where the children honor their parents in their home is said to live with Brahmā. A family where the children honor their parents in their home is said to live with the first teachers. A family where the children honor their parents in their home is said to live with the old deities. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Brahmā’ is a term for your parents. ‘First teachers’ is a term for your parents. ‘Old deities’ is a term for your parents. ‘Worthy of an offering dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be ‘Brahmā’
and ‘first teachers’.
They’re worthy of offerings dedicated to the gods from their children,
for they love their offspring.

Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
by anointing and bathing,
and by washing their feet.

Because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

64. Hell

“Mendicants, someone with four qualities is cast down to hell. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is cast down to hell.

Killing, stealing,
telling lies,
and visiting others’ wives:
astute people don’t praise these things.”

65. Appearance

“Mendicants, these four people are found in the world. What four? There are those whose estimation of and confidence in others is based on appearance, on eloquence, on mortification, and on principle. These are the four people found in the world.

Those who estimate based on appearance,
and those who follow a voice,
are under the sway of desire and greed.
Those people just don’t understand.

Not knowing what’s inside,
nor seeing what’s outside,
the fool shut in on every side,
gets carried away by a voice.

Not knowing what’s inside,
but seeing what’s outside,
seeing the fruit outside,
they’re also carried away by a voice.

Understanding what’s inside,
and seeing what’s outside,
seeing without hindrances,
they don’t get carried away by a voice.”

66. Greedy

“Mendicants, these four people are found in the world. What four? The greedy, the hateful, the delusional, and the conceited. These are the four people found in the world.

Full of desire for desirable things,
enjoying things that seem pleasant,
beings shrouded by ignorance,
only tighten their bonds.

Born of greed, born of hate,
born of delusion: the ignorant
make bad karma
that afflicts and produces pain.

If you act out of these qualities, that’s what you become.
But men hindered by ignorance,
are blind, with no eyes to see,
and they never imagine that this could be so.”

67. The Snake King

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a monk in Sāvatthī passed away due to a snake bite. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, a monk in Sāvatthī has passed away due to a snake bite.”

“Mendicants, that monk mustn’t have spread a mind of love to the four royal snake families. If he had, he wouldn’t have died due to a snake bite.

What four? The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …

Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

I love the Virūpakkhas,
the Erāpathas I love,
I love the Chabyāputtas,
the Kaṇhāgotamakas I love.

I love the footless creatures,
the two-footed I love,
I love the four-footed,
the many-footed I love.

May the footless not harm me!
May I not be harmed by the two-footed!
May the four-footed not harm me!
May I not be harmed by the many-footed!

All sentient beings, all living things,
all creatures, every one:
may they see only nice things,
may bad not come to anyone.

The Buddha is immeasurable,
the teaching is immeasurable,
the Saṅgha is immeasurable.
But limited are crawling things,

snakes and scorpions, centipedes,
spiders and lizards and mice.
I’ve made this safeguard, I’ve made this protection:
go away, creatures!
And so I revere the Blessed One,
I revere the seven perfectly awakened Buddhas.”

68. Devadatta

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

It’s like a banana tree …

or a bamboo …

or a reed, all of which bear fruit to their own ruin and downfall …

It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

The banana tree is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a wretch,
as pregnancy destroys a mule.”

69. Effort

“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. And what, mendicants, is the effort to restrain? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. This is called the effort to restrain.

And what, mendicants, is the effort to give up? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. This is called the effort to give up.

And what, mendicants, is the effort to develop? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. This is called the effort to develop.

And what, mendicants, is the effort to preserve? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. This is called the effort to preserve. These are the four efforts.

Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

70. Unprincipled

“At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.

At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered … … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.

When cattle ford a river,
if the bull goes off course,
they all go off course,
because their leader is off course.

So it is for humans:
when the one agreed on as chief
behaves badly,
what do you expect the rest to do?
The whole country sleeps badly,
when the king is unprincipled.

When cattle ford a river,
if the bull goes straight,
they all go straight,
because their leader is straight.

So it is for humans:
when the one agreed on as chief
does the right thing,
what do you expect the rest to do?
The whole country sleeps happily,
when the king is just.”

8. Guaranteed

71. Effort

“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What four? It’s when a mendicant is ethical, learned, energetic, and wise. When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

72. Right View

“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What four? Thoughts of renunciation, love, and kindness; and right view. When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

73. A Good Person

“Mendicants, a bad person can be known by four qualities. What four? To start with, a bad person speaks ill of another even when not asked, how much more so when asked. But when led on by questions they speak ill of another in full detail, not leaving anything out. That’s how to know that this is a bad person.

Furthermore, a bad person doesn’t speak well of another even when asked, how much more so when not asked. But when led on by questions they speak well of another without giving the full details, leaving many things out. That’s how to know that this is a bad person.

Furthermore, a bad person doesn’t speak ill of themselves even when asked, how much more so when not asked. But when led on by questions they speak ill of themselves without giving the full details, leaving many things out. That’s how to know that this is a bad person.

Furthermore, a bad person speaks well of themselves even when not asked, how much more so when asked. But when led on by questions they speak well of themselves in full detail, not leaving anything out. That’s how to know that this is a bad person. A bad person can be known by these four qualities.

A good person can be known by four qualities. What four? To start with, a good person doesn’t speak ill of another even when asked, how much more so when not asked. But when led on by questions they speak ill of another without giving the full details, leaving many things out. That’s how to know that this is a good person.

Furthermore, a good person speaks well of another even when not asked, how much more so when asked. But when led on by questions they speak well of another in full detail, not leaving anything out. That’s how to know that this is a good person.

Furthermore, a good person speaks ill of themselves even when not asked, how much more so when asked. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. That’s how to know that this is a good person.

Furthermore, a good person doesn’t speak well of themselves even when asked, how much more so when not asked. But when led on by questions they speak well of themselves without giving the full details, leaving many things out. That’s how to know that this is a good person. A good person can be known by these four qualities.

It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband: ‘Go away! What would you know?’ In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. But after some time, because of living together and familiarity, they’ll even say to their teacher or mentor: ‘Go away! What would you know?’ So you should train like this: ‘We will live with hearts like that of a newly wedded bride.’ That’s how you should train.”

74. Best (1st)

“Mendicants, these four things are the best. What four? The best ethics, immersion, wisdom, and freedom. These are the four things that are the best.”

75. Best (2nd)

“Mendicants, these four things are the best. What four? The best form, feeling, perception, and state of existence. These are the four things that are the best.”

76. At Kusinārā

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent.

For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent.

For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent.

Then the Buddha said to the mendicants: “Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha: “It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

77. Inconceivable

“Mendicants, these four things are inconceivable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four? The scope of the Buddhas … The scope of one in absorption … The results of deeds … Speculation about the world … These are the four inconceivable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

78. A Teacher’s Offering

“Mendicants, there are these four ways of purifying an offering to a teacher. What four? There’s an offering to a teacher that’s purified by the giver, not the recipient. There’s an offering to a teacher that’s purified by the recipient, not the giver. There’s an offering to a teacher that’s purified by neither the giver nor the recipient. There’s an offering to a teacher that’s purified by both the giver and the recipient.

And how is an offering to a teacher purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.

And how is an offering to a teacher purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.

And how is an offering to a teacher purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character.

And how is an offering to a teacher purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character. These are the four ways of purifying an offering to a teacher.”

79. Business

Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?”

“Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake fails.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake doesn’t meet expectations.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake meets expectations.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake exceeds expectations.

This is the cause, this is the reason why for different people the same kind of business enterprise might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations.”

80. Persia

At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?” “Ānanda, females are angry, jealous, mean, and unintelligent. This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”

9. Confirmed

81. Killing Living Creatures

“Mendicants, someone with four qualities is cast down to hell. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is raised up to heaven.”

82. Lying

“Mendicants, someone with four qualities is cast down to hell. What four? They use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is raised up to heaven.”

83. Where Criticism Takes You

“Mendicants, someone with four qualities is cast down to hell. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. Someone with these four qualities is raised up to heaven.”

84. Valuing Anger

“Mendicants, someone with four qualities is cast down to hell. What four? They value anger, or denigration, or material possessions, or honor rather than the true teaching. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They value the true teaching rather than anger, or denigration, or material possessions, or honor. Someone with these four qualities is raised up to heaven.”

85. From Darkness to Darkness

“Mendicants, these four people are found in the world. What four?

The dark bound for darkness,

the dark bound for light,

the light bound for darkness, and

the light bound for light.

And how is a person dark and bound for darkness? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is dark and bound for darkness.

And how is a person dark and bound for light? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is dark and bound for light.

And how is a person light and bound for darkness? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is light and bound for darkness.

And how is a person light and bound for light? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is light and bound for light. These are the four people found in the world.”

86. Sunk Low

“These four people are found in the world. What four?

One sunk low who sinks lower,

one sunk low who rises high,

one risen high who sinks low, and

one risen high who rises higher.

… These are the four people found in the world.”

87. The Son

“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

And how is a person a confirmed ascetic? It’s when a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary. It’s like the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary. That’s how a person is a confirmed ascetic.

And how is a person a white lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic.

And how is a person a pink lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic.

And how is a person a refined ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably. And they usually present them with agreeable things, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. … That’s how a person is a refined ascetic of ascetics.

And if anyone should be rightly called a refined ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept … When living with other spiritual practitioners, I usually treat them agreeably … I’m healthy … I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …

So if anyone should be rightly called a refined ascetic of ascetics, it’s me. These are the four people found in the world.”

88. Fetters

“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

And how is a person a confirmed ascetic? It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. That’s how a person is a confirmed ascetic.

And how is a person a white lotus ascetic? It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. That’s how a person is a white lotus ascetic.

And how is a person a pink lotus ascetic? It’s when a mendicant—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how a person is a pink lotus ascetic.

And how is a person a refined ascetic of ascetics? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a person is a refined ascetic of ascetics. These are the four people found in the world.”

89. Right View

“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

And how is a person a confirmed ascetic? It’s when a mendicant has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a person is a confirmed ascetic.

And how is a person a white lotus ascetic? It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic.

And how is a person a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic.

And how is a person a refined ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a refined ascetic of ascetics, it’s me. These are the four people found in the world.”

90. Aggregates

“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

And how is a person a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary. That’s how a person is a confirmed ascetic.

And how is a person a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic.

And how is a person a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic.

And how is a person a refined ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a refined ascetic of ascetics, it’s me. These are the four people found in the world.”

10. Demons

91. Demons

“Mendicants, these four people are found in the world. What four?

A demon accompanied by demons,

a demon accompanied by gods,

a god accompanied by demons, and

a god accompanied by gods.

And how is a person a demon accompanied by demons? It’s when a person is unethical, of bad character, and their following is the same. That’s how a person is a demon accompanied by demons.

And how is a person a demon accompanied by gods? It’s when a person is unethical, of bad character, but their following is ethical, of good character. That’s how a person is a demon accompanied by gods.

And how is a person a god accompanied by demons? It’s when a person is ethical, of good character, but their following is unethical, of bad character. That’s how a person is a god accompanied by demons.

And how is a person a god accompanied by gods? It’s when a person is ethical, of good character, and their following is the same. That’s how a person is a god accompanied by gods. These are the four people found in the world.”

92. Immersion (1st)

“Mendicants, these four people are found in the world. What four? One person has internal serenity of heart, but not the higher wisdom of discernment of principles. One person has the higher wisdom of discernment of principles, but not internal serenity of heart. One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One person has both internal serenity of heart, and the higher wisdom of discernment of principles. These are the four people found in the world.”

93. Immersion (2nd)

“Mendicants, these four people are found in the world. What four? One person has internal serenity of heart, but not the higher wisdom of discernment of principles. One person has the higher wisdom of discernment of principles, but not internal serenity of heart. One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One person has both internal serenity of heart, and the higher wisdom of discernment of principles.

As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. After some time they have both discernment and serenity.

As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm … After some time they have both serenity and discernment.

As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four people found in the world.”

94. Immersion (3rd)

“Mendicants, these four people are found in the world. What four? One person has internal serenity of heart, but not the higher wisdom of discernment of principles. One person has the higher wisdom of discernment of principles, but not internal serenity of heart. One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One person has both internal serenity of heart, and the higher wisdom of discernment of principles.

As for the person who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ That person would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

As for the person who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ That person would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity.

As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ That person would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four people found in the world.”

95. A Firebrand

“Mendicants, these four people are found in the world. What four?

One who practices to benefit neither themselves nor others;

one who practices to benefit others, but not themselves;

one who practices to benefit themselves, but not others; and

one who practices to benefit both themselves and others.

Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The person who practices to benefit neither themselves nor others is like this, I say.

The person who practices to benefit others, but not themselves, is better than that. The person who practices to benefit themselves, but not others, is better than both of those. But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four. These are the four people found in the world.”

96. Removing Greed

“Mendicants, these four people are found in the world. What four?

One who practices to benefit themselves, but not others;

one who practices to benefit others, but not themselves;

one who practices to benefit neither themselves nor others; and

one who practices to benefit both themselves and others.

And how does a person practice to benefit themselves, but not others? It’s when a person practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same. That’s how a person practices to benefit themselves, but not others.

And how does a person practice to benefit others, but not themselves? It’s when a person doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs. That’s how a person practices to benefit others, but not themselves.

And how does a person practice to benefit neither themselves nor others? It’s when a person doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs. That’s how a person practices to benefit neither themselves nor others.

And how does a person practice to benefit both themselves and others? It’s when a person practices to remove their own greed, hate, and delusion, and encourages others to remove theirs. That’s how a person practices to benefit both themselves and others. These are the four people found in the world.”

97. Quick-witted

“Mendicants, these four people are found in the world. What four?

One who practices to benefit themselves, but not others;

one who practices to benefit others, but not themselves;

one who practices to benefit neither themselves nor others; and

one who practices to benefit both themselves and others.

And how does a person practice to benefit themselves, but not others? It’s when a person is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. That’s how a person practices to benefit themselves, but not others.

And how does a person practice to benefit others, but not themselves? It’s when a person is not quick-witted when it comes to skillful teachings. … But they’re a good speaker. … That’s how a person practices to benefit others, but not themselves.

And how does a person practice to benefit neither themselves nor others? It’s when a person is not quick-witted when it comes to skillful teachings. … Nor are they a good speaker. … That’s how a person practices to benefit neither themselves nor others.

And how does a person practice to benefit both themselves and others? It’s when a person is quick-witted when it comes to skillful teachings. … And they’re a good speaker. … That’s how a person practices to benefit both themselves and others. These are the four people found in the world.”

98. To Benefit Oneself

“Mendicants, these four people are found in the world. What four?

One who practices to benefit themselves, but not others;

one who practices to benefit others, but not themselves;

one who practices to benefit neither themselves nor others; and

one who practices to benefit both themselves and others.

These are the four people found in the world.”

99. Training Rules

“Mendicants, these four people are found in the world. What four?

One who practices to benefit themselves, but not others;

one who practices to benefit others, but not themselves;

one who practices to benefit neither themselves nor others; and

one who practices to benefit both themselves and others.

And how does a person practice to benefit themselves, but not others? It’s when a person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. But they don’t encourage others to do the same. That’s how a person practices to benefit themselves, but not others.

And how does a person practice to benefit others, but not themselves? It’s when a person kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. But they encourage others to not do these things. That’s how a person practices to benefit others, but not themselves.

And how does a person practice to benefit neither themselves nor others? It’s when a person kills, etc. … and doesn’t encourage others to not do these things. That’s how a person practices to benefit neither themselves nor others.

And how does a person practice to benefit both themselves and others? It’s when a person doesn’t kill, etc. … and encourages others to do the same. That’s how a person practices to benefit both themselves and others. These are the four people found in the world.”

100. With Potaliya the Wanderer

Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

“Potaliya, these four people are found in the world. What four? One person criticizes those deserving of criticism at the right time, truthfully and substantively. But they don’t praise those deserving of praise at the right time, truthfully and substantively. Another person praises those deserving of praise … But they don’t criticize those deserving of criticism … Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism … Another person criticizes those deserving of criticism at the right time, truthfully and substantively. And they praise those deserving of praise at the right time, truthfully and substantively. These are the four people found in the world. Of these four people, who do you believe to be the finest?”

“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and substantively; nor criticizes those deserving of criticism at the right time, truthfully and substantively. That is the person I believe to be the finest. Why is that? Because, Master Gotama, equanimity is the best.”

“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively. That is the person I consider to be the finest. Why is that? Because, Potaliya, understanding of time and context is the best.”

“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively. That is the person I believe to be the finest. Why is that? Because, Master Gotama, understanding of time and context is the best.

Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

11. Clouds

101. Clouds (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these four kinds of clouds. What four?

One thunders but doesn’t rain,

one rains but doesn’t thunder,

one neither thunders nor rains, and

one both rains and thunders.

These are the four kinds of clouds. In the same way, these four people similar to clouds are found in the world. What four?

One thunders but doesn’t rain,

one rains but doesn’t thunder,

one neither thunders nor rains, and

one both rains and thunders.

And how does a person thunder but not rain? It’s when a person is a talker, not a doer. That’s how a person thunders but doesn’t rain. That person is like a cloud that thunders but doesn’t rain, I say.

And how does a person rain but not thunder? It’s when a person is a doer, not a talker. …

And how does a person neither thunder nor rain? It’s when a person is neither a talker nor a doer. …

And how does a person both thunder and rain? It’s when a person is both a talker and a doer. … These four people similar to clouds are found in the world.”

102. Clouds (2nd)

“Mendicants, there are these four kinds of clouds. What four?

One thunders but doesn’t rain,

one rains but doesn’t thunder,

one neither thunders nor rains, and

one both rains and thunders.

These are the four kinds of clouds. In the same way, these four people similar to clouds are found in the world. What four?

One thunders but doesn’t rain,

one rains but doesn’t thunder,

one neither thunders nor rains, and

one both rains and thunders.

And how does a person thunder but not rain? It’s when a person memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person thunders but doesn’t rain. That person is like a cloud that thunders but doesn’t rain, I say.

And how does a person rain but not thunder? It’s when a person doesn’t memorize the teaching … But they truly understand: ‘This is suffering’ …

And how does a person neither thunder nor rain? It’s when a person doesn’t memorize the teaching … Nor do they truly understand: ‘This is suffering’ …

And how does a person both thunder and rain? It’s when a person memorizes the teaching … And they truly understand: ‘This is suffering’ … These four people similar to clouds are found in the world.”

103. Pots

“Mendicants, there are these four pots. What four?

Covered but empty,

uncovered but full,

uncovered and empty, and

covered and full.

These are the four pots. In the same way, these four people similar to pots are found in the world. What four?

Covered but empty,

uncovered but full,

uncovered and empty, and

covered and full.

And how is a person covered but empty? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is covered but empty. That person is like a pot that’s covered but empty, I say.

And how is a person uncovered but full? It’s when a person is not impressive … But they truly understand: ‘This is suffering’ …

And how is a person uncovered and empty? It’s when a person is not impressive … Nor do they truly understand: ‘This is suffering’ …

And how is a person covered and full? It’s when a person is impressive … And they truly understand: ‘This is suffering’ … These four people similar to pots are found in the world.”

104. Lakes

“Mendicants, there are these four lakes. What four?

One is shallow but appears deep,

one is deep but appears shallow,

one is shallow and appears shallow, and

one is deep and appears deep.

These are the four lakes. In the same way, these four people similar to lakes are found in the world. What four?

One is shallow but appears deep,

one is deep but appears shallow,

one is shallow and appears shallow, and

one is deep and appears deep.

And how is a person shallow but appears deep? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is shallow but appears deep. That person is like a lake that’s shallow but appears deep, I say.

And how is a person deep but appears shallow? It’s when a person is not impressive … But they really understand: ‘This is suffering’ …

And how is a person shallow and appears shallow? It’s when a person is not impressive … Nor do they really understand: ‘This is suffering’ …

And how is a person deep and appears deep? It’s when a person is impressive … And they really understand: ‘This is suffering’ … These four people similar to lakes are found in the world.”

105. Mangoes

“Mendicants, there are these four mangoes. What four?

One is unripe but seems ripe,

one is ripe but seems unripe,

one is unripe and seems unripe, and

one is ripe and seems ripe.

These are the four mangoes. In the same way, these four people similar to mangoes are found in the world. What four?

One is unripe but seems ripe,

one is ripe but seems unripe,

one is unripe and seems unripe, and

one is ripe and seems ripe.

And how is a person unripe but seems ripe? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is unripe but seems ripe. That person is like a mango that’s unripe but seems ripe, I say.

And how is a person ripe but seems unripe? It’s when a person is not impressive … But they really understand: ‘This is suffering’ …

And how is a person unripe and seems unripe? It’s when a person is not impressive … Nor do they really understand: ‘This is suffering’ …

And how is a person ripe and seems ripe? It’s when a person is impressive … And they really understand: ‘This is suffering’ … These four people similar to mangoes are found in the world.”

107. Mice

“Mendicants, there are these four kinds of mice. What four?

One makes a hole but doesn’t live in it,

one lives in a hole but doesn’t make it,

one neither makes a hole nor lives in it, and

one both makes a hole and lives in it.

These are the four kinds of mice. In the same way, these four people similar to mice are found in the world. What four?

One makes a hole but doesn’t live in it,

one lives in a hole but doesn’t make it,

one neither makes a hole nor lives in it, and

one both makes a hole and lives in it.

And how does a person make a hole but not live in it? It’s when a person memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person makes a hole but doesn’t live in it. That person is like a mouse that makes a hole but doesn’t live in it, I say.

And how does a person live in a hole but not make it? It’s when a person doesn’t memorize the teaching … But they really understand: ‘This is suffering’ …

And how does a person neither make a hole nor live in it? It’s when a person doesn’t memorize the teaching … Nor do they really understand: ‘This is suffering’ …

And how does a person both make a hole and live in it? It’s when a person memorizes the teaching … And they really understand: ‘This is suffering’ … These four people similar to mice are found in the world.”

108. Oxen

“Mendicants, there are these four kinds of oxen. What four?

One hostile to its own herd, not others;

one hostile to other herds, not its own;

one hostile to both its own herd and others; and

one hostile to neither its own herd nor others.

These are the four kinds of oxen. In the same way, these four people similar to oxen are found in the world. What four?

One hostile to their own herd, not others;

one hostile to other herds, not their own;

one hostile to both their own herd and others; and

one hostile to neither their own herd nor others.

And how is a person hostile to their own herd, not others? It’s when a person intimidates their own following, not others. That’s how a person is hostile to their own herd, not others. That person is like a ox that’s hostile to its own herd, not others.

And how is a person hostile to other herds, not their own? It’s when a person intimidates the followings of others, not their own. …

And how is a person hostile to both their own herd and others? It’s when a person intimidates their own following and the followings of others. …

And how is a person hostile to neither their own herd nor others? It’s when a person doesn’t intimidate their own following or the followings of others. These four people similar to oxen are found in the world.”

109. Trees

“Mendicants, there are these four kinds of tree. What four?

One is a softwood surrounded by softwoods,

one is a softwood surrounded by hardwoods,

one is a hardwood surrounded by softwoods, and

one is a hardwood surrounded by hardwoods.

These are the four kinds of tree. In the same way, these four people similar to trees are found in the world. What four?

One is a softwood surrounded by softwoods,

one is a softwood surrounded by hardwoods,

one is a hardwood surrounded by softwoods, and

one is a hardwood surrounded by hardwoods.

And how is a person a softwood surrounded by softwoods? It’s when a person is unethical, of bad character, and their following is the same. That’s how a person is a softwood surrounded by softwoods. That person is like a softwood tree that’s surrounded by softwoods, I say.

And how is a person a softwood surrounded by hardwoods? It’s when a person is unethical, of bad character, but their following is ethical, of good character. …

And how is a person a hardwood surrounded by softwoods? It’s when someone is ethical, of good qualities. but their following is unethical, of bad character. …

And how is a person a hardwood surrounded by hardwoods? It’s when someone is ethical, of good qualities, and their following is the same. These four people similar to trees are found in the world.”

110. Vipers

“Mendicants, there are these four kinds of viper. What four?

One whose venom is fact-acting but not lethal,

one whose venom is lethal but not fast-acting,

one whose venom is both fast-acting and lethal, and

one whose venom is neither fast-acting nor lethal.

These are the four kinds of viper. In the same way, these four people similar to vipers are found in the world. What four?

One whose venom is fact-acting but not lethal,

one whose venom is lethal but not fast-acting,

one whose venom is both fast-acting and lethal, and

one whose venom is neither fast-acting nor lethal.

And how is a person’s venom fast-acting but not lethal? It’s when a person is often angry, but their anger doesn’t linger long. That’s how a person’s venom is fast-acting but not lethal. That person is like a viper whose venom is fast-acting but not lethal.

And how is a person’s venom lethal but not fast-acting? It’s when a person is not often angry, but their anger lingers for a long time.

And how is a person’s venom both fast-acting and lethal? It’s when a person is often angry, and their anger lingers for a long time.

And how is a person’s venom neither fast-acting nor lethal? It’s when a person is not often angry, and their anger doesn’t linger long. These four people similar to vipers are found in the world.”

12. With Kesi

111. With Kesi

Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?” “Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.” “Kesi, what do you do with a horse in training that doesn’t follow these forms of training?” “In that case, sir, I kill it. Why is that? So that I don’t disgrace my profession.

But sir, the Buddha is the supreme guide for those who wish to train. Just how do you guide a person in training?” “Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly. The gentle way is this: ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’ The harsh way is this: ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’

The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’”

“Sir, what do you do with a person in training who doesn’t follow these forms of training?” “In that case, Kesi, I kill them.” “Sir, it’s not proper for the Buddha to kill living creatures. And yet you say you kill them.” “It’s true, Kesi, it’s not proper for a Realized One to kill living creatures. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. For it is death in the training of the noble one when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”

“Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

112. Speed

“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? Integrity, speed, patience, and sweetness. A fine royal thoroughbred with these four factors is worthy of a king. …

In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? Integrity, speed, patience, and sweetness. A mendicant with these four factors … is a supreme field of merit for the world.”

113. The Goad

“Mendicants, these four fine thoroughbreds are found in the world. What four? One fine thoroughbred is shaken when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world. These are the four fine thoroughbreds found in the world.

In the same way, these four fine thoroughbred people are found in the world. What four? One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. They’re shaken by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. They’re shaken by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re shaken by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening. They’re shaken by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world. These are the four fine thoroughbred people found in the world.”

114. A Royal Elephant

“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, focuses, directs its whole mind, and listens well to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays attention, focuses, concentrates wholeheartedly, and listens well when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. That’s how a mendicant destroys.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four factors … is a supreme field of merit for the world.”

115. Things

“Mendicants, there are these four things. What four?

There is a thing that’s unpleasant to do, and doing it proves harmful.

There is a thing that’s unpleasant to do, but doing it proves beneficial.

There is a thing that’s pleasant to do, but doing it proves harmful.

There is a thing that’s pleasant to do, and doing it proves beneficial.

Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds. These are the four things.”

116. Diligence

“Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don’t neglect these things. Give up wrong view; and develop right view. Don’t neglect this.

A mendicant who has done these things does not fear death in lives to come.”

117. Guarding

“Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four? ‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind. ‘May my mind not be angered by things that provoke hate.’ … ‘May my mind not be deluded by things that promote delusion.’ … ‘May my mind not be intoxicated by things that intoxicate.’ …

When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by the teachings of other ascetics.”

118. Inspiring

“Mendicants, a faithful person of good family should go to see these four inspiring places. What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place. Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place. Thinking: ‘Here the Realized One became fully extinguished through the natural principle of extinguishment, without anything left over!’—that is an inspiring place. These are the four inspiring places that a faithful person of good family should go to see.”

119. Perils (1st)

“Mendicants, there are these four perils. What four? The perils of rebirth, old age, sickness, and death. These are the four perils.”

120. Perils (2nd)

“Mendicants, there are these four perils. What four? The perils of fire, water, kings, and bandits. These are the four perils.”

13. Fears

121. Guilt

“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.

And what, mendicants, is the fear of guilt? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of guilt.

And what, mendicants, is the fear of shame? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’ Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of shame.

And what, mendicants, is the fear of punishment? It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.

They think: ‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ … Being afraid of punishment, they don’t steal the belongings of others. They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of punishment.

And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place. These are the four fears.”

122. The Danger of Waves

“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, crocodiles, whirlpools, and sharks. These are the four dangers that anyone who enters the water should anticipate. In the same way, a person of good family who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, crocodiles, whirlpools, and sharks.

And what, mendicants, is the danger of waves? It’s when a person of good family has gone forth from the lay life to homelessness, thinking: ‘I’m overwhelmed by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m overwhelmed by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as a lay person, I advised and instructed others. And now these mendicants—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’ Angry and upset, they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.

And what, mendicants, is the danger of crocodiles? It’s when a person of good family has gone forth from the lay life to homelessness … When they’ve gone forth, their spiritual companions advise and instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘When I was a lay person, I used to eat, consume, taste, and drink what I wanted, not what I didn’t want. I ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us a variety of delicious foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’ Angry and upset, they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles. ‘Danger of crocodiles’ is a term for gluttony. This is called the danger of crocodiles.

And what, mendicants, is the danger of whirlpools? It’s when a person of good family has gone forth from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as a lay person, I amused myself, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’ They reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. This is called the danger of whirlpools.

And what, mendicants, is the danger of sharks? It’s when a person of good family has gone forth from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a female scantily clad, with revealing clothes. Lust infects their mind, so they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Danger of sharks’ is a term for females. This is called the danger of sharks. These are the four dangers that a person of good family who goes forth from the lay life to homelessness in this teaching and training should anticipate.”

123. Difference (1st)

“Mendicants, these four people are found in the world. What four? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group. The lifespan of the gods of Brahma’s Group is one eon. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. These are the four people found in the world.”

124. Difference (2nd)

“Mendicants, these four people are found in the world. What four? Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. These are the four people found in the world.”

125. Love (1st)

“Mendicants, these four people are found in the world. What four? Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group. The lifespan of the gods of Brahma’s Group is one eon. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

Furthermore, a person meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. … they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons. … they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is over, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is over, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. These are the four people found in the world.”

126. Love (2nd)

“Mendicants, these four people are found in the world. What four? Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

Furthermore, a person meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. These are the four people found in the world.”

127. Incredible Things About the Realized One (1st)

“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four? When the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the second incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

128. Incredible Things About the Realized One (2nd)

“Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four? People like attachment, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-attachment, they want to hear, they pay attention, and apply their minds to understand it. This is the first incredible and amazing thing that appears with the appearance of a Realized One.

People like conceit, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to hear, they pay attention, and apply their minds to understand it. This is the second incredible and amazing thing that appears with the appearance of a Realized One.

People like excitement, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of peace, they want to hear, they pay attention, and apply their minds to understand it. This is the third incredible and amazing thing that appears with the appearance of a Realized One.

This population is lost in ignorance, trapped in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to hear, they pay attention, and apply their minds to understand it. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

129. Incredible Things About Ānanda

“Mendicants, there are these four incredible and amazing things about Ānanda. What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of nuns …

laymen …

or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.”

130. Incredible Things About the Wheel-Turning Monarch

“Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of brahmins …

householders …

or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about a wheel-turning monarch.

In the same way, there are these four incredible and amazing things about Ānanda. What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.”

14. Persons

131. Fetters

“Mendicants, these four people are found in the world. What four? One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.

One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.

One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.

One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.

What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? A once-returner. This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.

What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? One heading upstream, going to the Akaniṭṭha realm.

What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? One extinguished in-between one life and the next.

What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? A perfected one. These are the four people found in the world.”

132. Eloquence

“Mendicants, these four people are found in the world. What four?

One who speaks on topic, but not fluently.

One who speaks fluently, but not on topic.

One who speaks on topic and fluently.

One who speaks neither on topic nor fluently.

These are the four people found in the world.”

133. One Who Understands Immediately

“Mendicants, these four people are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote. These are the four people found in the world.”

134. The Fruits of Initiative

“These four people are found in the world. What four?

One who lives off the fruit of initiative, but not deeds;

one who lives off the fruit of deeds, but not initiative;

one who lives off the fruit of both initiative and deeds; and

one who lives off the fruit of neither initiative nor deeds.

These are the four people found in the world.”

135. Blameworthy

“Mendicants, these four people are found in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

And how is a person blameworthy? It’s when a person does things by way of body, speech, and mind that are blameworthy. That’s how a person is blameworthy.

And how is a person mostly blameworthy? It’s when a person does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless. That’s how a person is mostly blameworthy.

And how is a person slightly blameworthy? It’s when a person does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy. That’s how a person is slightly blameworthy.

And how is a person blameless? It’s when a person does things by way of body, speech, and mind that are blameless. That’s how a person is blameless. These are the four people found in the world.”

136. Ethics (1st)

“Mendicants, these four people are found in the world. What four? One person has not fulfilled ethics, immersion, or wisdom.

One person has fulfilled ethics, but not immersion or wisdom.

One person has fulfilled ethics and immersion, but not wisdom.

One person has fulfilled ethics, immersion, and wisdom. These are the four people found in the world.”

137. Ethics (2nd)

“Mendicants, these four people are found in the world. What four? One person doesn’t value or submit to ethics, immersion, or wisdom.

One person values and submits to ethics, but not to immersion or wisdom.

One person values and submits to ethics and immersion, but not wisdom.

One person values and submits to ethics, immersion, and wisdom. These are the four people found in the world.”

138. Retreat

“Mendicants, these four people are found in the world. What four?

One is on retreat in body, but not mind;

one is on retreat in mind, but not body;

one is on retreat in neither body nor mind; and

one is on retreat in both body and mind.

And how is a person on retreat in body, but not mind? It’s when a person frequents remote wilderness and jungle lodgings. But they think sensual, malicious, and cruel thoughts. That’s how a person is on retreat in body, but not mind.

And how is a person on retreat in mind, but not body? It’s when a person doesn’t frequent remote wilderness and jungle lodgings. But they think thoughts of renunciation, love, and kindness. That’s how a person is on retreat in mind, but not body.

And how is a person on retreat in neither body nor mind? It’s when a person doesn’t frequent remote wilderness and jungle lodgings. And they think sensual, malicious, and cruel thoughts. That’s how a person is on retreat in neither body nor mind.

And how is a person on retreat in both body and mind? It’s when a person frequents remote wilderness and jungle lodgings. And they think thoughts of renunciation, love, and kindness. That’s how a person is on retreat in both body and mind. These are the four people found in the world.”

139. Dhamma Speakers

“Mendicants, there are these four Dhamma speakers. What four? One Dhamma speaker speaks little and off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks little but stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks much but off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks much and stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. These are the four Dhamma speakers.”

140. Speaker

“Mendicants, there are these four speakers. What four? There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things. There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say. There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things. There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things. These are the four speakers. It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

15. Brightness

141. Brightness

“Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.”

142. Radiance

“Mendicants, there are these four kinds of radiance. What four? The radiance of the moon, sun, fire, and wisdom. These are the four kinds of radiance. The best of these four kinds of radiance is the radiance of wisdom.”

143. Light

“Mendicants, there are these four lights. What four? The lights of the moon, sun, fire, and wisdom. These are the four lights. The best of these four lights is the light of wisdom.”

144. Shining

“Mendicants, there are four kinds of shining. What four? The shining of the moon, sun, fire, and wisdom. These are the four kinds of shining. The best of these four kinds of shining is the shining of wisdom.”

145. Lamps

“Mendicants, there are these four lamps. What four? The lamps of the moon, sun, fire, and wisdom. These are the four lamps. The best of these four lamps is the lamp of wisdom.”

146. Times (1st)

“Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.”

147. Times (2nd)

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

148. Bad Conduct

“Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, divisive, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.”

149. Good Conduct

“Mendicants, there are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

150. Essentials

“Mendicants, there are these four essentials. What four? Ethics, immersion, wisdom, and freedom are essentials. These are the four essentials.”

16. Faculties

151. Faculties

“Mendicants, there are these four faculties. What four? The faculties of faith, energy, mindfulness, and immersion. These are the four faculties.”

152. The Power of Faith

“Mendicants, there are these four powers. What four? The powers of faith, energy, mindfulness, and immersion. These are the four powers.”

153. The Power of Wisdom

“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. These are the four powers.”

154. The Power of Mindfulness

“Mendicants, there are these four powers. What four? The powers of mindfulness, immersion, blamelessness, and inclusiveness. These are the four powers.”

155. The Power of Reflection

“Mendicants, there are these four powers. What four? The powers of reflection, development, blamelessness, and inclusiveness. These are the four powers.”

156. Eons

“Mendicants, an eon contains four uncountable periods. What four? When an eon contracts, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon remains fully contracted, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon expands, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon remains fully evolved, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes. These are the four uncountable periods of an eon.”

157. Illness

“Mendicants, there are two kinds of illness. What two? Mental and physical. Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements.

There are four kinds of illness for those gone forth. What four? To start with, a mendicant has many wishes, is frustrated, and is not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. Because of this, they focus their corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. They try hard, strive, and make an effort to get these things. They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet. These are the four kinds of illness for those gone forth.

So you should train like this: ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.’ That’s how you should train.”

158. Decline

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ What four? They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

Any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ What four? Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’”

159. Nun

So I have heard. At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. And then a certain nun addressed a man: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’” “Yes, ma’am,” that man replied. He did as the nun asked.

Ānanda consented in silence.

Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and lay down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:

“Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.

‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a mendicant who reflects properly on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. To put an end to old discomfort and not give rise to new discomfort. And so that I’ll keep on living blamelessly and at ease.’ After some time, relying on food, they give up food. That’s why I said what I said.

‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’ After some time, relying on craving, they give up craving. That's why I said what I said.

‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said.

‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’”

Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said: “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.” “Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

160. The Training of a Holy One

“Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

And who is a Holy One? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. This is a Holy One.

And what is the training of a Holy One? He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the training of a Holy One. This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

These four things lead to the decline and disappearance of the true teaching. What four? Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants are hard to correct, having qualities that make them hard to correct. They’re impatient, and don’t take instruction respectfully. This is the second thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no-one to preserve them. This is the third thing that leads to the decline and disappearance of the true teaching.

Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth thing that leads to the decline and disappearance of the true teaching. These are four things that lead to the decline and disappearance of the true teaching.

These four things lead to the continuation, persistence, and enduring of the true teaching. What four? Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well placed, the meaning is interpreted correctly. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants are easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too aren’t indulgent or slack … This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching. These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

17. Practice

161. In Brief

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

These are the four ways of practice.”

162. In Detail

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

And what’s pleasant practice with slow insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

And what’s the pleasant practice with swift insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. These are the four ways of practice.”

163. Ugly

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

And what’s the pleasant practice with slow insight? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. These are the four ways of practice.”

164. Patient (1st)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice. And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice.

And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and exterminate them. This is called the calming practice. These are the four ways of practice.”

165. Patience (2nd)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when a mendicant cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice.

And what’s the patient practice? It’s when a mendicant endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice.

And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and exterminate them. This is called the calming practice. These are the four ways of practice.”

166. Both

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.

The painful practice with swift insight is said to be inferior because it’s painful.

The pleasant practice with slow insight is said to be inferior because it’s slow.

The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways. These are the four ways of practice.”

167. Moggallāna’s Practice

Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:

“Reverend Moggallāna, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

“Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

168. Sāriputta’s Practice

Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, there are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

“Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

169. Extra Effort

“Mendicants, these four people are found in the world. What four? One person becomes fully extinguished in the present life by making extra effort. One person becomes fully extinguished when the body breaks up by making extra effort. One person becomes fully extinguished in the present life without making extra effort. One person becomes fully extinguished when the body breaks up without making extra effort.

And how does a person become fully extinguished in the present life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they become fully extinguished in the present life by making extra effort. That’s how a person becomes fully extinguished in the present life by making extra effort.

How does a person become fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up by making extra effort. That’s how a person becomes fully extinguished when the body breaks up by making extra effort.

And how does a person become fully extinguished in the present life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they become fully extinguished in the present life without making extra effort. That’s how a person becomes fully extinguished in the present life without making extra effort.

And how does a person become fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up without making extra effort. That’s how a person becomes fully extinguished when the body breaks up without making extra effort. These are the four people found in the world.”

170. In Conjunction

So I have heard. At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Ānanda said this:

“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.

What four? Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant’s mind is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

18. Intention

171. Intention

“Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.

By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One consciously instigates the choice … Or else one unconsciously instigates the choice …

Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself.

Mendicants, there are four kinds of reincarnation. What four? There is a reincarnation where one’s own intention is effective, not that of others. There is a reincarnation where the intention of others is effective, not one’s own. There is a reincarnation where both one’s own and others’ intentions are effective. There is a reincarnation where neither one’s own nor others’ intentions are effective. These are the four kinds of reincarnation.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others. Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions. But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?” “Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”

“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence, while others are non-returners who don’t come back?” “Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a returner, who comes back to this state of existence.

Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a non-returner, not coming back to this state of existence.

This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence, while others are non-returners who don’t come back.”

172. Sāriputta’s Attainment of Textual Analysis

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.

I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …

I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …

I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.”

173. With Mahākoṭṭhita

Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:

“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else exist?”

“Not so, reverend.”

“Does nothing else exist?”

“Not so, reverend.”

“Do both something else and nothing else exist?”

“Not so, reverend.”

“Do neither something else nor nothing else exist?”

“Not so, reverend.”

“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else exists, you say ‘not so’. When asked whether nothing else exists, you say ‘not so’. When asked whether both something else and nothing else exist, you say ‘not so’. When asked whether neither something else nor nothing else exist, you say ‘not so’. How then should we see the meaning of this statement?”

“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated. If you say that ‘nothing else exists’, you’re proliferating the unproliferated. If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated. If you say that ‘neither something else nor nothing else exists’, you’re proliferating the unproliferated. The scope of the six fields of contact extends as far as the scope of proliferation. The scope of proliferation extends as far as the scope of the six fields of contact. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

174. With Ānanda

Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:

“Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?”

“Not so, reverend.”

“Does nothing else exist?”

“Not so, reverend.”

“Do both something else and nothing else exist?”

“Not so, reverend.”

“Do neither something else nor nothing else exist?”

“Not so, reverend.”

“Reverend, when asked these questions, you say ‘not so’. … How then should we see the meaning of this statement?”

“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated. If you say that ‘nothing else exists’, you’re proliferating the unproliferated. If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated. If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated. The scope of the six fields of contact extends as far as the scope of proliferation. The scope of proliferation extends as far as the scope of the six fields of contact. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

175. With Upavāṇa

Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, do you become a terminator because of knowledge?”

“That’s not it, reverend.”

“Do you become a terminator because of conduct?”

“That’s not it, reverend.”

“Do you become a terminator because of both knowledge and conduct?”

“That’s not it, reverend.”

“Do you become a terminator for some reason other than knowledge and conduct?”

“That’s not it, reverend.”

“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?”

“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator. If you became a terminator because of conduct, then even someone who still has grasping could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.”

176. Aspiration

“Mendicants, a faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Aḷavī!’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.

A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

177. With Rāhula

Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you really see with proper understanding, you reject the earth element, detaching the mind from the earth element.

The interior water element and the exterior water element are just the water element. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you really see with proper understanding, you reject the water element, detaching the mind from the water element.

The interior fire element and the exterior fire element are just the fire element. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you really see with proper understanding, you reject the fire element, detaching the mind from the fire element.

The interior air element and the exterior air element are just the air element. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you really see with proper understanding, you reject the air element, detaching the mind from the air element.

When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

178. Billabong

“Mendicants, these four people are found in the world. What four? Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, but their mind isn’t eager, confident, steady, and decided about it. You wouldn’t expect that mendicant to stop identifying. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, but their mind isn’t eager, confident, steady, and decided about it. You wouldn’t expect that mendicant to stop identifying.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, and their mind is eager, confident, steady, and decided about it. You’d expect that mendicant to stop identifying. Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, and their mind is eager, confident, steady, and decided about it. You’d expect that mendicant to stop identifying.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but their mind isn’t eager, confident, steady, and decided about it. You wouldn’t expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain. You wouldn’t expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but their mind isn’t eager, confident, steady, and decided about it. You wouldn’t expect that mendicant to smash ignorance.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and their mind is eager, confident, steady, and decided about it. You’d expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You’d expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and their mind is eager, confident, steady, and decided about it. You’d expect that mendicant to smash ignorance. These are the four people found in the world.”

179. Extinguishment

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully extinguished in the present life?”

“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings aren’t fully extinguished in the present life.”

“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in the present life?” “Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are fully extinguished in the present life.”

180. The Four Great References

At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I will teach you the four great references. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, what are the four great references? Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.’ And so you should reject it.

Take another mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.

Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should reject it.

Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.

Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the monastic law, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.’ And so you should reject it.

Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.

Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline. If they’re not included in the discourses or found in the texts on monastic discipline, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it.

Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline. If they are included in the discourses and found in the monastic law, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference. These are the four great references.”

19. Brahmins

181. A Warrior

“Mendicants, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects. A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.

And how is a mendicant skilled in the basics? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is skilled in the basics.

And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.

And how is a mendicant a marksman? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects. A mendicant with these four factors … is a supreme field of merit for the world.”

182. Guarantee

“There are four things that no-one can guarantee— not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.

What four? No-one can guarantee that someone liable to grow old will not grow old. No-one can guarantee that someone liable to sickness will not get sick. No-one can guarantee that someone liable to death will not die. No-one can guarantee that the bad deeds done in past lives—corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.

These are the four things that no-one can guarantee— not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”

183. Vassakāra on What is Heard

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, this is my doctrine and view: There’s nothing wrong with talking about what you’ve seen, saying: ‘So I have seen.’ There’s nothing wrong with talking about what you’ve heard, saying: ‘So I have heard.’ There’s nothing wrong with talking about what you’ve thought, saying: ‘So I have thought.’ There’s nothing wrong with talking about what you’ve cognized, saying: ‘So I have cognized.’”

“Brahmin, I don’t say you should talk about everything you see, hear, think, and cognize. But I also don’t say you should talk about nothing you see, hear, think, and cognize.

When talking about certain things you’ve seen, heard, thought, or cognized, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. When talking about other things you’ve seen, heard, thought, or cognized, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.”

Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

184. Fearless

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, this is my doctrine and view: ‘All those liable to death are frightened and terrified of death.’” “Brahmin, some of those liable to death are frightened and terrified of death. But some of those liable to death are not frightened and terrified of death.

Who are those frightened of death? It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They sorrow and wail and lament, beating their breast and falling into confusion. This is someone who is frightened of death.

Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they think: ‘This body that I love so much will leave me, and I’ll leave it.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and corrupt things. When they fall seriously ill, they think: ‘Well, I haven’t done good and skillful things that keep me safe. And I have done bad, violent, and corrupt things. When I pass away, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching. When they fall seriously ill, they think: ‘I’m doubtful, uncertain, and undecided about the true teaching.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. These are the four people liable to death who are frightened and terrified of death.

Who are those not frightened of death? It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they don’t think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This is someone who’s not frightened of death.

Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they don’t think: ‘This body that I love so much will leave me, and I’ll leave it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe. When they fall seriously ill, they think: ‘Well, I haven’t done bad, violent, and corrupt things. And I have done good and skillful deeds that keep me safe. When I pass away, I’ll go to the place where people who’ve done such things go.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching. When they fall seriously ill, they think: ‘I’m not doubtful, uncertain, or undecided about the true teaching.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death. These are the four people liable to death who are not frightened and terrified of death.”

“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

185. Truths of the Brahmins

Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river.

Now at that time this discussion came up while those wanderers who follow other paths were sitting together: “The truths of the brahmins are like this; the truths of the brahmins are like that.” Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them:

“Wanderers, what were you sitting talking about just now? What conversation was unfinished?” “Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”

“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. What four? Take a brahmin who says: ‘No sentient beings should be killed.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that.

Take another brahmin who says: ‘All sensual pleasures are impermanent, suffering, and perishable.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice for the disillusionment, fading away, and cessation of sensual pleasures, having had insight into the truth of that.

Take another brahmin who says: ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for the disillusionment, fading away, and cessation of rebirth in future states of existence, having had insight into the truth of that.

Take another brahmin who says: ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice the path of nothingness, having had insight into the truth of that. These are the four truths of the brahmins that I declare, having realized them with my own insight.”

186. Approach

Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what leads the world on? What drags it around? What arises and takes control?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’” “Yes, sir.” “Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … I have taught many teachings: statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how a person is learned, with penetrating wisdom.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?”

“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. That’s how a person is astute, with great wisdom.”

187. With Vassakāra

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, could a bad person know of a bad person: ‘This fellow is a bad person’?” “That’s impossible, brahmin, it can’t happen.” “Could a bad person know of a good person: ‘This fellow is a good person’?” “That too is impossible, it can’t happen.” “Master Gotama, could a good person know of a good person: ‘This fellow is a good person’?” “That, brahmin, is possible.” “Could a good person know of a bad person: ‘This fellow is a bad person’?” “That too is possible.”

“It’s incredible, Master Gotama, it’s amazing, how well said this was by Master Gotama: ‘It’s impossible, it can’t happen, that a bad person could know … But it is possible that a good person could know …’

Once, members of the brahmin Todeyya’s assembly were going on complaining about others: ‘This King Eḷeyya is a fool to be so devoted to Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him. And these king’s men are fools too— Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’ Then the brahmin Todeyya reasoned with them like this: ‘What do you think, sirs? When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’ ‘That’s true, sir.’

‘It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.

What do you think, sirs? When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’ ‘That’s true, sir.’

‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. … It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’

It’s incredible, Master Gotama, it’s amazing, how well said this was by Master Gotama: ‘It’s impossible, it can’t happen, that a bad person could know … But it is possible that a good person could know … Well, now, Master Gotama, I must go. I have many duties, and much to do.” “Please, brahmin, go at your convenience.”

Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

188. With Upaka

Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this is my doctrine and view: ‘Whoever goes on complaining about others without giving any reasons is reprehensible and at fault.’” “Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault. But that’s what you do, so you’re reprehensible and at fault!” “Sir, like a fish caught in a big trap just as it rises, so the Buddha caught me in a big trap of words just as I rose up.”

“Upaka, I’ve declared: ‘This is unskillful.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that this is unskillful.’ I’ve declared: ‘The unskillful should be given up.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that the unskillful should be given up.’

I’ve declared that: ‘This is skillful.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that this is skillful.’ I’ve declared: ‘The skillful should be developed.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that the skillful should be developed.’”

And then Upaka the son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu Vedehiputta of Magadha. He told the King of all they had discussed. But Ajātasattu became angry and upset, and said to Upaka:

“How rude of this salt-maker’s boy! How impolite and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha! Get out, Upaka, go away! Don’t let me see you again.”

189. Things to be Realized

“Mendicants, these four things should be realized. What four? There are things to be realized directly. There are things to be realized with mindfulness. There are things to be realized with vision. There are things to be realized with wisdom. What things are to be realized directly? The eight liberations.

What things are to be realized with mindfulness? Past lives.

What things are to be realized with vision? The passing away and rebirth of sentient beings.

What things are to be realized with wisdom? The ending of defilements. These are the four things to be realized.”

190. Sabbath

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“This assembly has no nonsense, mendicants, it’s free of nonsense. It consists purely of the essential core. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is rarely seen in the world. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world. Even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.

There are monks staying in this Saṅgha who have attained to the gods. There are monks staying in this Saṅgha who have attained to Brahmā. There are monks staying in this Saṅgha who have attained to the imperturbable. There are monks staying in this Saṅgha who have attained to nobility.

And how has a monk attained to the gods? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … That’s how a monk has attained to the gods.

And how has a monk attained to Brahmā? Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Furthermore, a monk meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how a monk has attained to Brahmā.

And how has a monk attained to the imperturbable? It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness. Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. That’s how a monk has attained to the imperturbable.

And how has a monk attained to nobility? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a monk has attained to nobility.”

20. The Great Chapter

191. Followed by Ear

“Mendicants, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was an expert in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was an expert in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

192. Facts

“Mendicants, these four things can be known in four situations. What four? You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.

‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take a person who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent. This venerable is unethical, not ethical.’

Take another person who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been uncorrupted, unflawed, unblemished, and untainted. Their deeds and behavior are consistent. This venerable is ethical, not unethical.’ That’s why I said that you can get know a person’s ethics by living with them. But only after a long time, not a short time; only when paying attention, not when inattentive; and only by the wise, not the witless.

‘You can get to know a person’s purity by dealing with them. …’ That’s what I said, but why did I say it? Take a person who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. They’re not consistent from one deal to the next. This venerable’s dealings are impure, not pure.’

Take another person who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way. They’re consistent from one deal to the next. This venerable’s dealings are pure, not impure.’ That’s why I said that you can get know a person’s purity by dealing with them. …

‘You can get to know a person’s resilience in times of trouble. …’ That’s what I said, but why did I say it? Take a person who experiences loss of family, wealth, or health. But they don’t reflect: ‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.’ They sorrow and pine and lament, beating their breast and falling into confusion.

Take another person who experiences loss of family, wealth, or health. But they reflect: ‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.’ They don’t sorrow or pine or lament, beating their breast and falling into confusion. That’s why I said that you can know a person’s resilience in times of trouble. …

‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take a person who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. Why is that? This venerable does not interpret a deep and meaningful saying that is peaceful, refined, beyond the scope of reason, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, open it, analyze it, or make it clear. This venerable is witless, not wise.’

Suppose a person with good eyesight was standing on the bank of a lake. They’d see a little fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’ In the same way, a person who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’

Take another person who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless. Why is that? This venerable interprets a deep and meaningful saying that is peaceful, refined, beyond the scope of reason, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, open it, analyze it, and make it clear. This venerable is wise, not witless.’

Suppose a man with good eyesight was standing on the bank of a lake. He’d see a big fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’ In the same way, a person who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’

That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless. These are the four things that can be known in four situations.”

193. With Bhaddiya

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard this: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Bhaddiya? Does greed come up in a person for their welfare or harm?” “Harm, sir.” “A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.”

“What do you think, Bhaddiya? Does hate … or delusion … or aggression come up in a person for their welfare or harm?” “Harm, sir.” “An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.”

“What do you think, Bhaddiya, are these things skillful or unskillful?” “Unskillful, sir.” “Blameworthy or blameless?” “Blameworthy, sir.” “Criticized or praised by sensible people?” “Criticized by sensible people, sir.” “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” “When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Please, Bhaddiya, don’t rely on oral transmission … But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think, Bhaddiya? Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”

“Welfare, sir.” “An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “Yes, sir.”

“What do you think, Bhaddiya, are these things skillful or unskillful?” “Wholesome, sir.” “Blameworthy or blameless?” “Blameless, sir.” “Criticized or praised by sensible people?” “Praised by sensible people, sir.” “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” “When you undertake them, they lead to welfare and happiness. That’s how we see it.”

“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

The good people in the world encourage their disciples: ‘Please, mister, live rid of greed. Then you won’t act out of greed by way of body, speech, or mind. Live rid of hate … delusion … aggression. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”

When he said this, Bhaddiya the Licchavi said to the Buddha: “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Well, Bhaddiya, did I say to you: ‘Please, Bhaddiya, be my disciple, and I will be your teacher’?” “No, sir.” “Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’” “Sir, this conversion magic is excellent. This conversion magic is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.”

“That’s so true, Bhaddiya! That’s so true, Bhaddiya! If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and acquiring skillful qualities, it would be for their lasting welfare and happiness. If these great sal trees were to be converted by this, for giving up unskillful qualities and acquiring skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!”

194. At Sāpūga

At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:

“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment. What four? The factors of trying to be pure in ethics, mind, view, and freedom.

And what is the factor of trying to be pure in ethics? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is called purity of ethics. They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.

And what is the factor of trying to be pure in mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called purity of mind. They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.

And what is the factor of trying to be pure in view? Take a mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called purity of view. They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.

And what is the factor of trying to be pure in freedom? That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from. Doing so, they experience perfect freedom. This is called purity of freedom. They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.

These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.”

195. With Vappa

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:

“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “Sir, I do see such a case. Take a person who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna:

“Moggallāna, what were you sitting talking about just now? What conversation was unfinished?” Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.”

Then the Buddha said to Vappa: “Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’” “Sir, let us discuss this. I will do as you say.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking bodily activity. These don’t occur in someone who avoids such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking verbal activity. These don’t occur in someone who avoids such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking mental activity. These don’t occur in someone who avoids such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.”

“A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’

Suppose there was a shadow cast by a sacrificial post. Then along comes a person with a spade and basket. They cut down the sacrificial post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they sweep away the ashes in a strong wind, or float them away down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, exterminated, and unable to arise in the future.

In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”

When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha: “Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

196. With Sāḷha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:

“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: purification of ethics, and mortification in disgust of sin. What does the Buddha say about this?”

“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. But those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.

Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and flawlessly grown. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes, plane it, and sand it with a rock. Finally, he’d launch out on the river.

What do you think, Sāḷha? Is that man capable of crossing the river?” “No, sir. Why not? Because that green sal tree is well worked on the outside, but inside it’s still not cleared out. I’d expect that green sal tree to sink, and the man to come to ruin.”

“In the same way, Sāḷha, those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.

But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.

Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and flawlessly grown. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes. Then he’d take a chisel and completely clear it out inside. Then he’d plane it, sand it with a rock, and make it into a boat. Finally he’d fix it with oars and rudder, and launch out on the river.

What do you think, Sāḷha? Is that man capable of crossing the river?” “Yes, sir. Why is that? Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder. I’d expect that boat to not sink, and the man to safely make it to the far shore.”

“In the same way, Sāḷha, those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. Suppose there was a warrior who knew lots of fancy archery tricks. It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is considered a factor of kingship. What three? He’s a long-distance shooter, a marksman, and one who shatters large objects.

Just as a warrior is a long-distance shooter, a noble disciple has right immersion. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Just as a warrior is a marksman, a noble disciple has right view. A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Just as a warrior shatters large objects, a noble disciple has right freedom. A noble disciple with right freedom shatters the great mass of ignorance.”

197. Queen Mallikā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why in this life some females are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant?

And why are some females ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious?

And why are some females attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant?

And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”

“Take a female who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant.

Take another female who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious.

Take another female who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant.

Take another female who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious.

This is why are some females are ugly … and poor … and insignificant. And some females are ugly … but rich … and illustrious. And some females are attractive … but poor … and insignificant. And some females are attractive … and rich … and illustrious.”

When this was said, Queen Mallikā said to the Buddha: “Sir, in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking.

In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.

In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. In this royal court I command maidens of the aristocrats, brahmins, and householders. So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

198. Self-mortification

“Mendicants, these four people are found in the world. What four?

One person mortifies themselves, committed to the practice of mortifying themselves.

One person mortifies others, committed to the practice of mortifying others.

One person mortifies themselves and others, committed to the practice of mortifying themselves and others.

One person neither mortifies themselves nor others, committed to the practice of not mortifying themselves or others.

They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.

And how does one person mortify themselves, being committed to the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re committed to the practice of immersion in water three times a day, including the evening. And so they live committed to practicing these various ways of mortifying and tormenting the body. That’s how one person mortifies themselves, being committed to the practice of mortifying themselves.

And how does one person mortify others, being committed to the practice of mortifying others? It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. That’s how one person mortifies others, being committed to the practice of mortifying others.

And how does one person mortify themselves and others, being committed to the practice of mortifying themselves and others? It’s when a person is an anointed king or a well-to-do brahmin. He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, workers, and staff do their jobs under threat of punishment and danger, weeping, with tearful faces. That’s how one person mortifies themselves and others, being committed to the practice of mortifying themselves and others.

And how does one person neither mortify themselves nor others, being committed to the practice of not mortifying themselves or others, living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some good family. They gain faith in the Realized One, and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from dancing, singing, music, and seeing shows. They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

Seeing a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives … knowledge of the death and rebirth of sentient beings … knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, they know ‘it is freed’. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how one person neither mortifies themselves nor others, being committed to the practice of not mortifying themselves or others, living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. These are the four people found in the world.”

199. Craving, the Weaver

The Buddha said this: “Mendicants, I will teach you about craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is that craving …? There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.

What are the eighteen currents of craving that derive from the interior? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. These are the eighteen currents of craving that derive from the interior.

What are the eighteen currents of craving that derive from the exterior? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. These are the eighteen currents of craving that derive from the exterior.

So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior. These are called the thirty-six currents of craving. Each of these pertain to the past, future, and present, making one hundred and eight currents of craving.

This is that craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.”

200. Love and Hate

“Mendicants, these four things are born of love and hate. What four?

Love is born of love,

hate is born of love,

love is born of hate, and

hate is born of hate.

And how is love born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I like.’ And so love for them springs up. That’s how love is born of love.

And how is hate born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I like.’ And so hate for them springs up. That’s how hate is born of love.

And how is love born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I dislike.’ And so love for them springs up. That’s how love is born of hate.

And how is hate born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I dislike.’ And so hate for them springs up. That’s how hate is born of hate. These are the four things that are born of love and hate.

A time comes when a mendicant … enters and remains in the first absorption. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.

A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.

A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up.

And how does a mendicant draw close? It’s when a mendicant regards form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant draws close.

And how does a mendicant not draw close? It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant doesn’t draw close.

And how does a mendicant push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them. That’s how a mendicant pushes back.

And how does a mendicant not push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them. That’s how a mendicant doesn’t push back.

And how does a mendicant fume? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant fumes.

And how does a mendicant not fume? When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant doesn’t fume.

And how is a mendicant ignited? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is ignited.

And how is a mendicant not ignited? When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is not ignited.

And how does a mendicant burn up? It’s when a mendicant hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant is burned up.

And how does a mendicant not burn up? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant is not burned up.”

21. A Good Person

201. Training Rules

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is a bad person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. This is called a bad person.

And what is a worse person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. And they encourage others to do these things. This is called a worse person.

And what is a good person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. This is called a good person.

And what is a better person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. And they encourage others to avoid these things. This is called a better person.”

202. Faithless

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. This is called a bad person.

And what is a worse person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities. This is called a worse person.

And what is a good person? It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise. This is called a good person.

And what is a better person? It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities. This is called a better person.”

203. Seven Kinds of Deeds

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called a bad person.

And what is a worse person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. And they encourage others to do these things. This is called a worse person.

And what is a good person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called a good person.

And what is a better person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. And they encourage others to avoid these things. This is called a better person.”

204. Ten Kinds of Deeds

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called a bad person.

And what is a worse person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called a worse person.

And what is a good person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called a good person.

And what is a better person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called a better person.”

205. Eightfold

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called a bad person.

And what is a worse person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities. This is called a worse person.

And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a good person.

And what is a better person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities. This is called a better person.”

206. The Path with Ten Factors

“Mendicants, I will teach you a bad person and a worse person, a good person and a better person.

And what is a bad person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called a bad person.

And what is a worse person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called a worse person.

And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called a good person.

And what is a better person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called a better person.”

207. Bad Character (1st)

“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

And who’s bad? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad.

And who’s worse? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse.

And who’s good? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good.

And who’s better? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better.”

208. Bad Character (2nd)

“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

And who’s bad? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad.

And who’s worse? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse.

And who’s good? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good.

And who’s better? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better.”

209. Bad Character (3rd)

“Mendicants, I will teach you bad character and worse character, good character and better character.

And who has bad character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad character.

And who has worse character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse character.

And who has good character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good character.

And who has better character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better character.”

210. Bad Character (4th)

“Mendicants, I will teach you bad character and worse character, good character and better character.

And who has bad character? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad character.

And who has worse character? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse character.

And who has good character? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good character.

And who has better character? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better character.”

22. Assembly

211. Assembly

“Mendicants, these four things corrupt an assembly. What four? A monk, nun, layman, or laywoman who is unethical, of bad character. These are the four things that corrupt an assembly.

Mendicants, these four things light up an assembly. What four? A monk, nun, layman, or laywoman who is ethical, of good character. These are the four things that light up an assembly.”

212. View

“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and wrong view. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and right view. Someone with these four qualities is raised up to heaven.”

213. Ungrateful

“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is raised up to heaven.”

214. Killing Living Creatures

“Someone with four qualities is cast down to hell. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four qualities is raised up to heaven. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

215. Path (1st)

“Someone with four qualities is cast down to hell. … wrong view, wrong thought, wrong speech, wrong action. … Someone with four qualities is raised up to heaven. … right view, right thought, right speech, right action. …”

216. Path (2nd)

“Someone with four qualities is cast down to hell. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is raised up to heaven. … right livelihood, right effort, right mindfulness, and right immersion. …”

217. Kinds of Expression (1st)

“Someone with four qualities is cast down to hell. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … Someone with four qualities is raised up to heaven. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”

218. Kinds of Expression (2nd)

“Someone with four qualities is cast down to hell. … They say they haven’t seen, heard, thought, or cognized something, but they have. … Someone with four qualities is raised up to heaven. … They say they’ve seen, heard, thought, or cognized something, and they have. …”

219. Imprudence

“Someone with four qualities is cast down to hell. … They’re faithless, unethical, shameless, and imprudent. … Someone with four qualities is raised up to heaven. … They’re faithful, ethical, conscientious, and prudent. …”

220. Unethical

“Mendicants, someone with four qualities is cast down to hell. What four? They’re faithless, unethical, lazy, and witless. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They’re faithful, ethical, energetic, and wise. Someone with these four qualities is raised up to heaven.”

23. Bad Conduct

221. Verbal Conduct

“Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, divisive, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech. There are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

222. View

“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Bad conduct by way of body, speech, and mind, and wrong view. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Good conduct by way of body, speech, and mind, and right view. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

223. Ungrateful

“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. An astute person … makes much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”

224. Killing Living Creatures

“A foolish person … makes much bad karma. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … makes much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

225. Path (1st)

“A foolish person … makes much bad karma. … wrong view, wrong thought, wrong speech, wrong action. … An astute person … makes much merit. … right view, right thought, right speech, right action. …”

226. Path (2nd)

“A foolish person … makes much bad karma. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … makes much merit. … right livelihood, right effort, right mindfulness, and right immersion. …”

227. Kinds of Expression (1st)

“A foolish person … makes much bad karma. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … An astute person … makes much merit. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”

228. Kinds of Expression (2nd)

“A foolish person … makes much bad karma. … They say they haven’t seen, heard, thought, or cognized something, but they have. … An astute person … makes much merit. … They say they’ve seen, heard, thought, or cognized something, and they have. …”

229. Imprudence

“A foolish person … makes much bad karma. … They’re faithless, unethical, shameless, and imprudent. … An astute person … makes much merit. … They’re faithful, ethical, conscientious, and prudent. …”

230. Witless

“A foolish person … makes much bad karma. … They’re faithless, unethical, lazy, and witless. … An astute person … makes much merit. … They’re faithful, ethical, energetic, and wise. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

231. Poets

“Mendicants, there are these four poets. What four? A poet who thoughtfully composes their own work, a poet who repeats the oral transmission, a poet who educates, and a poet who improvises. These are the four poets.”

24. Deeds

232. Deeds In Brief

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? There are dark deeds with dark results. There are bright deeds with bright results. There are dark and bright deeds with dark and bright results. There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

233. Deeds in Detail

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;

bright deeds with bright results;

dark and bright deeds with dark and bright results; and

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts touch them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts touch them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts touch them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

234. About Soṇakāyana

Then Sikhāmoggallāna the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Sikhāmoggallāna sat down to one side, and said to the Buddha:

“Master Gotama, a few days ago the student Soṇakāyana came to me and said: ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’ The world exists through deeds, and it remains because deeds are undertaken.”

“Brahmin, I can’t recall even seeing the student Soṇakāyana, so how could we possibly have had such a discussion? I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;

bright deeds with bright results;

dark and bright deeds with dark and bright results; and

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. <

And what are the dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. … Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. … Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. … Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

235. Training Rules (1st)

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;

bright deeds with bright results;

dark and bright deeds with dark and bright results; and

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are the dark deeds with dark results? It’s when someone kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

236. Training Rules (2nd)

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;

bright deeds with bright results;

dark and bright deeds with dark and bright results; and

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It's when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

237. The Noble Path

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;

bright deeds with bright results;

dark and bright deeds with dark and bright results; and

neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

238. Awakening Factors

“It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. These are the four kinds of deeds that I declare, having realized them with my own insight.”

239. Blameworthy

“Mendicants, someone with four qualities is cast down to hell. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? Blameless deeds by way of body, speech, and mind, and blameless view. Someone with these four qualities is raised up to heaven.”

240. Pleasing

“Mendicants, someone with four qualities is cast down to hell. What four? Hurtful deeds by way of body, speech, and mind, and hurtful view. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? Pleasing deeds by way of body, speech, and mind, and pleasing view. Someone with these four qualities is raised up to heaven.”

241. Ascetics

“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.

And who is the first ascetic? It’s a mendicant who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is the first ascetic.

And who is the second ascetic? It’s a mendicant who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. This is the second ascetic.

And who is the third ascetic? It’s a mendicant who—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is the third ascetic.

And who is the fourth ascetic? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the fourth ascetic.

‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.”

242. Benefits of a Good Person

“Mendicants, you can expect four benefits from relying on a good person. What four? Growth in noble ethics, immersion, wisdom, and freedom. You can expect these four benefits from relying on a good person.”

25. Perils of Offenses

243. Schism in the Saṅgha

At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Well, Ānanda, has that disciplinary issue been settled yet?” “How could it be, sir? Venerable Anuruddha’s pupil Bāhiya remains entirely committed to creating a schism in the Saṅgha. But Anuruddha doesn’t think to say a single word about it.”

“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

A bad monk sees four reasons to relish schism in the Saṅgha. What four? Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. He thinks: ‘Suppose the monks know that I’m a bad monk … If they’re in harmony, they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the first reason to relish schism in the Saṅgha.

Furthermore, a bad monk has wrong view, he’s attached to an extremist view. He thinks: ‘Suppose the monks know that I have wrong view … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the second reason to relish schism in the Saṅgha.

Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. He thinks: ‘Suppose the monks know that I have wrong livelihood … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the third reason to relish schism in the Saṅgha.

Furthermore, a bad monk desires material possessions, honor, and admiration. He thinks: ‘Suppose the monks know that I desire material possessions, honor, and admiration. If they’re in harmony they won’t honor, respect, revere, or venerate me, but if they’re divided they will.’ A bad monk sees this as the fourth reason to relish schism in the Saṅgha. A bad monk sees these four reasons to relish schism in the Saṅgha.”

244. Perils of Offenses

“Mendicants, there are these four perils of offenses. What four? Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding redemption offenses. It can be expected that if they haven’t committed a redemption offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confession offenses. It can be expected that if they haven’t committed a confession offense they won’t, and if they committed one they will deal with it properly. These are the four perils of offenses.”

245. The Benefits of Training

“Mendicants, living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and mindfulness is in charge. And how is it benefited by training? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. Having undertaken those supplementary regulations, they keep them just as I laid them down, uncorrupted, unflawed, unblemished, and untainted.

Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. Having undertaken those fundamental rules, they keep them just as I laid them down, uncorrupted, unflawed, unblemished, and untainted. That’s how it’s benefited by training.

And how is it overseen by wisdom? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine those teachings with wisdom just as I taught them. That’s how it’s overseen by wisdom.

And how does it have freedom at its heart? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience those teachings through freedom just as I taught them. That’s how it has freedom at its heart.

And how is mindfulness in charge? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is in charge. ‘Living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and mindfulness is in charge.’ That’s what I said, and this is why I said it.”

246. Lying Postures

“Mendicants, there are these four ways of lying down. What four? The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down. And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down.

And how does a pleasure seeker lie down? Pleasure seekers usually lie down on their left side. This is called the way a pleasure seeker lies down.

And how does a lion lie down? The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs. When he wakes, he lifts his front quarters and checks his hind quarters. If he sees that any part of his body is disordered or displaced, he is displeased. But if he sees that no part of his body is disordered or displaced, he is pleased. This is called the way a lion lies down.

And how does a Realized One lie down? It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the way a Realized One lies down. These are the four ways of lying down.”

247. Worthy of a Monument

“Mendicants, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch. These four are worthy of a monument.”

248. The Growth of Wisdom

“Mendicants, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. These four things lead to the growth of wisdom.”

249. Very Helpful

“Mendicants, these four things are very helpful to a human being. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. These four things are very helpful to a human being.”

250. Expressions (1st)

“Mendicants, there are these four ignoble expressions. What four? Saying you’ve seen, heard, thought, or cognized something, but you haven’t. These are the four ignoble expressions.”

251. Expressions (2nd)

“Mendicants, there are these four noble expressions. What four? Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. These are the four noble expressions.”

252. Expressions (3rd)

“Mendicants, there are these four ignoble expressions. What four? Saying you haven’t seen, heard, thought, or cognized something, and you have. These are the four ignoble expressions.”

253. Expressions (4th)

“Mendicants, there are these four noble expressions. What four? Saying you’ve seen, heard, thought, or cognized something, and you have. These are the four noble expressions.”

26. Insight

254. Insight

Mendicants, there are these four things. What four? There are things that should be completely understood by direct knowledge. There are things that should be given up by direct knowledge. There are things that should be developed by direct knowledge. There are things that should be realized by direct knowledge.

And what are the things that should be completely understood by direct knowledge? The five grasping aggregates. These are called the things that should be completely understood by direct knowledge.

And what are the things that should be given up by direct knowledge? Ignorance and craving to be reborn. These are called the things that should be given up by direct knowledge.

And what are the things that should be developed by direct knowledge? Serenity and discernment. These are called the things that should be developed by direct knowledge.

And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are called the things that should be realized by direct knowledge. These are the four things.”

255. Searches

“Mendicants, there are these four ignoble searches. What four? Someone liable to grow old searches only for what grows old. Someone liable to sickness searches only for what gets sick. Someone liable to death searches only for what dies. Someone whose nature is defiled searches only for what is defiled. These are the four ignoble searches.

There are these four noble searches. What four? Someone who is liable to grow old, knowing the drawback in what grows old, searches for the unaging supreme sanctuary, extinguishment. Someone who is liable to get sick, knowing the drawback in what gets sick, searches for the sickness-free supreme sanctuary, extinguishment. Someone who is liable to die, knowing the drawback in what dies, searches for the deathless supreme sanctuary, extinguishment. Someone whose nature is defiled, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary, extinguishment. These are the four noble searches.”

256. Ways of Being Inclusive

“Mendicants, there are these four ways of being inclusive. What four? Giving, kind speech, taking care, and equality. These are the four ways of being inclusive.”

257. With Māluṅkyaputta

Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, asks the Realized One for brief advice?” “Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

“Māluṅkyaputta, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, alms-food, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant. That craving is given up by a mendicant, cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

When Māluṅkyaputta had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Māluṅkyaputta became one of the perfected.

258. Families

“Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons. What four? They don’t look for what’s lost; they don’t fix old things; they eat and drink too much; or they put an unethical woman or man in charge. When families don’t stay wealthy for long, it’s always for one or more of these four reasons.

When families do stay wealthy for long, it’s always for one or more of these four reasons. What four? They look for what’s lost; they fix old things; they eat and drink in moderation; and they put an ethical woman or man in charge. When families do stay wealthy for long, it’s always for one or more of these four reasons.”

259. A Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. …

In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast.

And how is a mendicant well proportioned? It’s when a mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

A mendicant with these four factors … is a supreme field of merit for the world.”

260. A Thoroughbred (2nd)

“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. …

In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant is fast.

And how is a mendicant well proportioned? It’s when a mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

A mendicant with these four factors … is a supreme field of merit for the world.”

261. Powers

“Mendicants, there are these four powers. What four? The powers of energy, mindfulness, immersion, and wisdom. These are the four powers.”

262. Wilderness

“Mendicants, when a mendicant has four qualities they’re not ready to frequent remote wilderness and jungle lodgings. What four? They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and stupid. When a mendicant has these four qualities they’re not ready to frequent remote wilderness and jungle lodgings.

When a mendicant has four qualities they’re ready to frequent remote wilderness and jungle lodgings. What four? They have thoughts of renunciation, love, and kindness; and they’re wise, bright, and intelligent. When a mendicant has these four qualities they’re ready to frequent remote wilderness and jungle lodgings.”

263. Deeds

“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Blameless deeds by way of body, speech, and mind, and blameless view. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

27. Ways of Performing Deeds

264. Killing Living Creatures

“Mendicants, someone with four qualities is cast down to hell. What four? They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures. Someone with these four qualities is raised up to heaven.”

265. Stealing

“Mendicants, someone with four qualities is cast down to hell. What four? They themselves steal … Someone with four qualities is raised up to heaven. …

They don’t themselves steal …

266. Misconduct

… They themselves commit sexual misconduct …

They themselves don’t commit sexual misconduct …

267. Lying

… They themselves lie …

… They themselves don’t lie …

268. Divisive Speech

… They themselves speak divisively …

… They themselves don’t speak divisively …

269. Harsh Speech

… They themselves speak harshly …

… They themselves don’t speak harshly …

270. Talking Nonsense

… They themselves talk nonsense …

… They themselves don’t talk nonsense …

271. Covetousness

… They themselves are covetous …

… They themselves are content …

272. Ill Will

… They themselves have ill will …

… They themselves have good will …

273. Wrong View

… They themselves have wrong view …

They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view. Someone with these four qualities is raised up to heaven.”

28. Abbreviated Texts Beginning with Greed

274. Mindfulness Meditation

“For insight into greed, four things should be developed. What four? Firstly, a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. For insight into greed, these four things should be developed.”

275. Right Efforts

“For insight into greed, four things should be developed. What four? Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. For insight into greed, these four things should be developed.”

276. Bases of Psychic Power

“For insight into greed, four things should be developed. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy … higher mind … inquiry, and active effort. For insight into greed, these four things should be developed.”

277–303. Complete Understanding, Etc.

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.”

Numbered Discourses 5

1. Powers of a Trainee

1. In Brief

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.” That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

2. In Detail

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom.

And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the power of conscience.

And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. This is called the power of prudence.

And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the five powers of a trainee.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

3. Suffering

“Mendicants, when a mendicant has five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. When a mendicant has these five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. When a mendicant has these five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

4. Cast Down

“Mendicants, a mendicant with five qualities is cast down to hell. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. A mendicant with these five qualities is cast down to hell.

A mendicant with five qualities is raised up to heaven. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. A mendicant with these five qualities is raised up to heaven.”

5. Disrobing

“Mendicants, any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life. What five? ‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’ Any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life.

Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life. What five? ‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”

6. Becoming

“Mendicants, you don’t become unskillful as long as faith is established in skillful qualities. But when faith vanishes and faithlessness takes over, you become unskillful.

You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful qualities.

But when wisdom vanishes and witlessness takes over, you become unskillful.”

7. Sensual Pleasures

“Mendicants, sentient beings are mostly charmed by sensual pleasures. When someone from a good family has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’. Why is that? Because a youth can get sensual pleasures of this kind or that. Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior. Suppose there was a little baby boy who, because of his nurse’s negligence, puts a stick or stone in his mouth. The nurse would very quickly notice and try to take it out. If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood. Why is that? I admit she’d know, ‘This will distress the child, there’s no denying.’ Still, it should be done by a nurse who wants what’s best for him, out of kindness and compassion. And when the boy has grown up and has enough sense, his nurse would not worry about him, thinking: ‘The boy can look after himself. He won’t be negligent.’

In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities. But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I think: ‘They can look after themselves. They won’t be negligent.’”

8. Failure

“Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

9. Disrespect (1st)

“Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

10. Disrespect (2nd)

“Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless can’t achieve growth, improvement, or maturity in this teaching and training. A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training.

A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.”

2. Powers

11. Not Learned From Anyone Else

“I claim to have attained perfection and consummation of insight regarding principles not learned before from another. The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”

12. Peak

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee. Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

13. In Brief

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers.”

14. In Detail

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom.

And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness.

And what is the power of immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion.

And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the five powers.”

15. Should Be Seen

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. And where should the power of faith be seen? In the four factors of stream-entry. And where should the power of energy be seen? In the four right efforts. And where should the power of mindfulness be seen? In the four kinds of mindfulness meditation. And where should the power of immersion be seen? In the four absorptions. And where should the power of wisdom be seen? In the four noble truths. These are the five powers.”

16. The Peak, Again

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. Of these five powers, the power of wisdom is the chief. It holds and binds everything together. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”

17. One’s Own Welfare

“Mendicants, a mendicant with five qualities is practicing for their own welfare, but not that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities. A mendicant with these five qualities is practicing for their own welfare, but not that of others.”

18. Welfare of Others (2nd)

“Mendicants, a mendicant with five qualities is practicing for the welfare of others, but not their own. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities. A mendicant with these five qualities is practicing for the welfare of others, but not their own.”

19. The Welfare of Neither

“Mendicants, a mendicant with five qualities is practicing neither for their own welfare, nor that of others. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities. A mendicant with these five qualities is practicing neither for their own welfare, nor that of others.”

20. The Welfare of Both

“Mendicants, a mendicant with five qualities is practicing for both their own welfare and that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these qualities. A mendicant with these five qualities is practicing both for their own welfare and that of others.”

3. With Five Factors

21. Disrespect (1st)

“Mendicants, it’s simply impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion.

But it is possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion.”

22. Disrespect (2nd)

“Mendicants, it’s simply impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics. Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion. Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom.

But it is possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”

23. Corruptions

“Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.

In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements. But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is completely immersed in samādhi for the ending of defilements. You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.

If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’ You’re capable of realizing it, in each and every case.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ You’re capable of realizing it, in each and every case.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ You’re capable of realizing it, in each and every case.”

24. Unethical

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

25. Supported

“Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

What five? It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

26. Opportunities for Freedom

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

What five? Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive the supreme sanctuary.”

27. Immersion

“Mendicants, develop limitless immersion, disciplined and mindful. When you develop limitless immersion, disciplined and mindful, five knowledges arise for you personally. What five? ‘This immersion is blissful now, and results in bliss in the future.’ … ‘This immersion is noble and spiritual.’ … ‘This immersion is not cultivated by corrupt people.’ … ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … ‘I mindfully enter into and emerge from this immersion.’ …

Develop limitless immersion, disciplined and mindful. When you develop limitless immersion, disciplined and mindful, these five knowledges arise for you personally.”

28. With Five Factors

“Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And how do you develop noble right immersion with five factors? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This is the first way to develop noble right immersion with five factors.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors.

Furthermore, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors.

When the noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?” “Yes, sir.” “In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?” “Yes, sir.” “In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’ You’re capable of realizing it, in each and every case.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, in each and every case.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, in each and every case.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ You’re capable of realizing it, in each and every case.”

29. Walking Meditation

“Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

30. With Nāgita

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed on in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita: “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome. When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome. When you’re committed to meditating on the aspect of ugliness, revulsion at the aspect of beauty becomes stabilized. This is its outcome. When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome. When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

4. With Sumanā

31. With Sumanā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha. “As a god, the one who was a giver would surpass the other in five respects: divine lifespan, beauty, happiness, fame, and dominion. As a god, the one who was a giver would surpass the other in these five respects.”

“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?” “There would be, Sumanā,” said the Buddha. “As a human being, the one who was a giver would surpass the other in five respects: human lifespan, beauty, happiness, fame, and dominion. As a human being, the one who was a giver would surpass the other in these five respects.”

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?” “There would be, Sumanā,” said the Buddha. “As a renunciate, the one who was a giver would surpass the other in five respects. They’d usually use only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably. As a renunciate, the one who was a giver would surpass the other in these five respects.”

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?” “In that case, I say there is no difference between the freedom of one and the freedom of the other.”

“It’s incredible, sir, it’s amazing! Just this much is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.” “That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“The moon so immaculate,
journeying across the dimension of space;
outshines with its radiance
all the world’s stars.

So too, a faithful individual,
perfect in ethics,
outshines with their generosity
all the world’s stingy people.

The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the plains and lowlands.

Even so, an astute person accomplished in vision,
a disciple of the fully awakened Buddha,
surpasses a mean person
in five respects:

long life and fame,
beauty and happiness.
Blessed with riches,
they depart to rejoice in heaven.”

32. With Cundī

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”

“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is a supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

The ethical conduct loved by the noble ones is said to be the best of all ethics. It is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

Those whose confidence comes from the best,
understand the principle of the best.
Those confident in the best Buddha,
supremely worthy of a teacher’s offering;

those confident in the best teaching,
the bliss of fading away and stilling;
those confident in the best Saṅgha,
supreme field of merit:

when they give gifts to the best,
the best merit grows—
the best lifespan, beauty,
fame, reputation, happiness, and strength.

An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

33. With Uggaha

At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood. Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.” The Buddha consented in silence. Then, knowing that the Buddha had accepted, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him: “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.”

Then the Buddha said to those girls: “So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train.

So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train.

So, girls, you should train like this: ‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train.

So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’ That’s how you should train.

So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they have these five qualities, females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.

She’d never look down on her husband,
who’s always keen to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husbands desire,
is reborn among the gods
called ‘Loveable’.”

34. With General Sīha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, can you point out a fruit of giving that’s apparent in the present life?”

“I can, Sīha,” said the Buddha. “A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

Furthermore, good people associate with a giver. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life.

Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come.”

When he said this, General Sīha said to the Buddha: “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good people associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Giving, you’re loved and befriended by many people.
You get a good reputation, and your fame grows.
A generous man enters an assembly
bold and assured.

So an astute person, seeking happiness, would give gifts,
having driven out the stain of stinginess.
They live long in the threefold heaven,
enjoying the company of the gods.

Having taken the opportunity to do good, when they pass from here
they wander radiant in the Garden of Delight.
There they delight, rejoice, and enjoy themselves,
provided with the five kinds of sensual stimulation.
Doing what the unattached, the poised one says,
disciples of the Holy One rejoice in heaven.”

35. The Benefits of Giving

“Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good people associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits of giving.

Giving, one is loved,
and follows the way of the good.
The good, restrained spiritual practitioners
associate with you.

They teach you the Dhamma
that dispels all suffering.
Understanding this teaching,
you’re extinguished without defilements.”

36. Timely Gifts

“Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.

The wise give at the right time,
being kind and rid of stinginess.
A teacher’s offering at the right time
to the noble ones, upright and poised,

given with a clear and confident mind,
is indeed abundant.
Those who rejoice at that,
or do other services,
don’t miss out on the offering;
they too have a share in the merit.

So you should give without holding back,
where a gift is very fruitful.
The good deeds of sentient beings
support them in the next world.”

37. Food

“Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and inspiration. Giving long life, they have long life as a god or human. Giving beauty, they have beauty as a god or human. Giving happiness, they have happiness as a god or human. Giving strength, they have strength as a god or human. Giving inspiration, they have inspiration as a god or human. When a giver gives food, they give the recipients five things.

A wise person is a giver of life, strength,
beauty, and inspiration.
An intelligent giver of happiness
gains happiness in return.

Giving life, strength, beauty,
happiness, and inspiration,
they’re long-lived and famous
wherever they’re reborn.”

38. Faith

“Mendicants, a faithful person from a good family gets five benefits. What five? The good persons in the world show compassion first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful person from a good family gets these five benefits.

Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful person from a good family becomes a refuge for many people—monks, nuns, laywomen, and laymen.

With its branches, leaves, and fruit,
a great tree with its strong trunk,
firmly-rooted and fruit-bearing,
supports many birds.

It’s a lovely place,
frequented by the sky-soarers.
Those that need shade go in the shade,
those that need fruit enjoy the fruit.

So too, a faithful individual
is perfect in ethics,
humble and kind,
sweet, friendly, and tender.

Those free of greed, freed of hate,
free of delusion, undefiled,
fields of merit for the world,
associate with such a person.

They teach them the Dhamma,
that dispels all suffering.
Understanding this teaching,
they’re extinguished without defilements.”

39. A Child

“Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family traditions will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,
astute people wish for a child.
Since we looked after them, they’ll look after us.
They’ll do their duty for us.

The family traditions will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

Seeing these five reasons
astute people wish for a child.
And so good people,
grateful and thankful,

look after their parents,
remembering what was done for them in the past.
They do for their parents,
as their parents did for them in the past.

Following their advice, looking after those who raised them,
the family traditions are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”

40. Great Sal Trees

“Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains. In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith.

Supported by the mountain crags
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who have discernment
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
those who desire sensual pleasure rejoice,
delighting in the heavenly realm.”

5. With King Muṇḍa

41. Getting Rich

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, there are these five reasons to get rich. What five? Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich.

Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich.

Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich.

Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich. These are the five reasons to get rich.

Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets. But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases.

‘I’ve enjoyed my wealth, supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting offerings to teachers;
and made the five spirit-offerings.
I have looked after the ethical and
restrained spiritual practitioners.

I’ve achieved the purpose
for which an astute lay person
wishes to gain wealth.
I don’t regret what I’ve done.’

A mortal person who recollects this
stands firm in the noble teaching.
They’re praised in this life by the astute,
and they depart to rejoice in heaven.”

42. A Good Person

“Mendicants, a good person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins.

It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …

The gods protect one who is guarded by principle,
who uses their wealth for the welfare of the many.
One who is learned, with precepts and observances intact,
and steady in principle, doesn’t lose their reputation.

Firm in principle, accomplished in ethical conduct,
a speaker of truth, and conscientious,
like a coin of mountain gold:
who is worthy of criticizing them?
Even the gods praise them,
and by Brahmā, too, they’re praised.”

43. Likable

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and heaven. These are the five things that are likable, desirable, and agreeable, but hard to get in the world.

And I say that these five things are not got by praying or wishing for them. If they were, who would lack them?

A noble disciple who wants to live long ought not pray for it, or delight in it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being.

A noble disciple who wants to be beautiful ought not pray for it, or delight in it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being.

A noble disciple who wants to be happy ought not pray for it, or delight in it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being.

A noble disciple who wants to be famous ought not pray for it, or delight in it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being.

A noble disciple who wants to go to heaven ought not pray for it, or delight in it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens.

For one who desires a continuous flow
of exceptional delights—
long life, beauty, fame and reputation,
heaven, and birth in an eminent family—

the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

the benefit in this life,
and in lives to come.
A sage, comprehending the meaning,
is called ‘astute’.”

44. Agreeable

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My sal flower porridge is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion.

“Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My pork with jujube is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion.

“… My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of compassion.” So the Buddha accepted them out of compassion.

“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion.

“… My cloths imported from Kāsī are agreeable: may the Buddha please accept them from me out of compassion.” So the Buddha accepted them out of compassion.

“… My couch spread with woolen covers—shag-pliled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion. And then the Buddha rejoiced with Ugga with these verses of appreciation:

“The giver of the agreeable gets the agreeable,
enthusiastically giving clothing, bedding,
food and drink, and various requisites
to those of upright conduct.

Knowing the perfected ones to be like a field
for what’s given, offered and not held back,
a good person gives what’s hard to give:
the giver of the agreeable gets the agreeable.”

And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left.

Then after some time Ugga passed away, and was reborn in a group of mind-made gods. At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him: “Ugga, I trust it is all you wished?” “Sir, it is indeed just as I wished.” Then the Buddha addressed Ugga in verse:

“The giver of the agreeable gets the agreeable,
the giver of the foremost gets the foremost,
the giver of the excellent gets the excellent,
the giver of the best gets the best.

A person who gives the foremost,
the excellent, the best:
they’re long-lived and famous
wherever they’re reborn.”

45. Overflowing Merit

“Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

What five? When a mendicant enters and remains in a limitless immersion of heart while using a robe …

alms-food … lodging … bed and chair …

medicines and supplies for the sick, the overflowing of merit for the donor is limitless … These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say: ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have: ‘This is how much this overflowing merit … leads to happiness.’ It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

46. Success

“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

47. Wealth

“Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the wealth of faith.

And what is the wealth of ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. This is called the wealth of ethics.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom. These are the five kinds of wealth.

Whoever has faith in the Realized One,
unwavering and well established;
whose ethical conduct is good,
praised and loved by the noble ones;

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

And so an intelligent person,
remembering the Buddha’s instructions,
should be committed to faith and ethics,
confidence, and seeing the truth.”

48. Things That Cannot Be Had

“Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

An uneducated ordinary person has someone liable to old age who grows old. But they don’t reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

An educated noble disciple has someone liable to old age who grows old. So they reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing. So they reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,
as they’re able to distinguish what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

Chants, recitations, fine sayings,
charity or traditions:
if by means of any such things you benefit,
then by all means keep doing them.

But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The karma is strong. What can I do now?’”

49. The King of Kosala

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

Then a man went up to the king and whispered in his ear: “Your Majesty, Queen Mallikā has passed away.” When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to him: “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’”

50. With Nārada

At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery. Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse. Then King Muṇḍa addressed his treasurer, Piyaka: “So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.” “Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.

Then it occurred to Piyaka: “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

Then it occurred to Piyaka: “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

Then Piyaka went to the king and said to him: “Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.” “Well then, my good Piyaka, let Nārada know. For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?” “Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him:

“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.” “Please, Piyaka, let the king come when he likes.”

Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying: “Sire, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.” “Well then, my good Piyaka, harness the finest chariots.” “Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king: “Sire, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.”

Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

An uneducated ordinary person has someone liable to old age who grows old. But they don’t reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

An educated noble disciple has someone liable to old age who grows old. So they reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing. So they reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,
as they’re able to distinguish what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

Chants, recitations, fine sayings,
charity or traditions:
if by means of any such things you benefit,
then by all means keep doing them.

But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The karma is strong. What can I do now?’”

When he said this, King Muṇḍa said to Venerable Nārada: “Sir, what is the name of this exposition of the teaching?” “Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.” “Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

Then King Muṇḍa addressed his treasurer, Piyaka: “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

6. Hindrances

51. Obstacles

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s simply impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it. In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s simply impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it. In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”

52. A Heap of the Unskillful

“Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.”

53. Factors That Support Meditation

“Mendicants, there are these five factors that support meditation. What five? It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation.”

54. Times Good for Meditation

“Mendicants, there are five times that are not good for meditation. What five? Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.

Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.

Furthermore, there’s a famine, a bad harvest, so it’s hard to get alms-food, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.

Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.

Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation. These are the five times that are not good for meditation.

There are five times that are good for meditation. What five? Firstly, a mendicant is a youth, young, black-haired, blessed with youth, in the prime of life. This is the first time that’s good for meditation.

Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.

Furthermore, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms. This is the third time that’s good for meditation.

Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation. These are the five times that are good for meditation.”

55. Mother and Son

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became intimate. And being intimate, lust overcame them. With their minds overcome by lust, without rejecting the training and declaring their inability to continue, they had sex.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Mendicants, how could that foolish man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary. Sentient beings are lustful, greedy, tied, stupefied, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight.

Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary. Sentient beings are lustful, greedy, tied, stupefied, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch.

When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.

You might chat with someone who has knife in hand.
You might even chat with a goblin.
You might sit close by a viper,
whose bite would take your life.
But never should you chat
one on one with a female.

They captivate the unmindful
with a glance and a smile.
Or scantily clad,
they speak charming words.
It’s not good to sit with such a person,
even if she’s injured or dead.

These five kinds of sensual stimulation
are apparent in a woman’s body:
sights, sounds, tastes, smells,
and touches so delightful.

Those swept away by the flood of sensual pleasures,
not comprehending them,
are first in line for transmigration,
time, place of rebirth, and life after life.

But those who completely understand sensual pleasures
live fearing nothing from any quarter.
They are those in the world who’ve crossed over,
having reached the ending of defilements.”

56. Mentor

Then a mendicant went up to his own mentor, and said: “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.”

Then that mendicant took his pupil to the Buddha, bowed, sat down to one side, and said to him: “Sir, this mendicant says this: ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not committed to wakefulness, you’re unable to discern skillful qualities, and you’re not committed to developing the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the teachings. So you should train like this: ‘I will guard my sense doors, eat in moderation, be committed to wakefulness, discern skillful qualities, and be committed to developing the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.”

When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected.

When that mendicant had attained perfection, he went up to his own mentor, and said: “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.” Then that mendicant took his pupil to the Buddha, bowed, sat down to one side, and said to him: “Sir, this mendicant says this: ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re committed to wakefulness, you’re able to discern skillful qualities, and you’re committed to developing the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings inspire you, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the teachings. So you should train like this: ‘We will guard our sense doors, eat in moderation, be committed to wakefulness, discern skillful qualities, and be committed to developing the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.”

57. Subjects for Regular Reflection

“Mendicants, a woman or a man, a layperson or a renunciate should often reflect on these five subjects. What five? ‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often reflect on this. ‘I am liable to get sick, I am not exempt from sickness.’ … ‘I am liable to die, I am not exempt from death.’ … ‘I must be parted and separated from all I hold dear and beloved.’ … ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often reflect on this.

What is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reflecting often on this subject, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’.

What is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reflecting often on this subject, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’.

What is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reflecting often on this subject, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’.

What is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reflecting often on this subject, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’.

What is the advantage of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reflecting often on this subject, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’

Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, die and are reborn.’ When they reflect often on this subject, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, die and are reborn.’ When they reflect often on this subject, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, die and are reborn.’ When they reflect often on this subject, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, die and are reborn.’ When they reflect often on this subject, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, die and are reborn.’ When they reflect often on this subject, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing safety in renunciation.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
until the spiritual life is complete.”

58. The Licchavi Youths

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then after the meal, on his return from alms-round, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms.

Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms. Seeing this, he went up to the Buddha, bowed, sat down to one side, and spoke these words of inspiration: “They will make it as Vajjians! They will make it as Vajjians!”

“But Mahānāma, why do you say that they will make it as Vajjians?” “Sir, these Licchavi youths are violent, harsh, and brash. Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up. And they hit women and girls of good families on their backs. But now they’re silently paying homage to the Buddha with joined palms.”

“Mahānāma, you can expect only growth, not decline, when you find five qualities in any son of a good family—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

What five? Firstly, a son of a good family uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father. Honored in this way, his mother and father love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a son of good family is loved by his mother and father, you can expect only growth, not decline.

Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate his wife and children, bondservants, workers, and staff. Honored in this way, his wife and children, bondservants, workers, and staff love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a son of good family is loved by his wife and children, bondservants, workers, and staff, you can expect only growth, not decline.

Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a son of good family is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings. Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a son of good family is loved by the deities, you can expect only growth, not decline.

Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins. Honored in this way, ascetics and brahmins love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a son of good family is loved by ascetics and brahmins, you can expect only growth, not decline.

You can expect only growth, not decline, when you find these five qualities in any son of a good family— whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

He’s always dutiful to his mother and father,
and for the good of his wife and children.
He looks after those in his household,
and those dependent on him for their livelihood.

A kind and ethical person
looks after the welfare of relatives—
both those who have passed away,
and those alive at present.

While living at home, an astute person
uses legitimate means to give rise to joy
for ascetics, brahmins,
and also the gods.

Having done good,
he’s venerable and praiseworthy.
They praise him in this life,
and he departs to rejoice in heaven.”

59. Gone Forth When Old (1st)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training. It’s hard to find someone gone forth when old who has these five qualities.”

60. Gone Forth When Old (2nd)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is easy to correct, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training. It’s hard to find someone gone forth when old who has these five qualities.”

7. Perceptions

61. Perceptions (1st)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

62. Perceptions (2nd)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

63. Growth (1st)

“Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? He grows in faith, ethics, learning, generosity, and wisdom. A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

He who grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and takes on what is essential for himself in this life.”

64. Growth (2nd)

“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

She who grows in faith and ethics,
wisdom, and both generosity and learning—
a virtuous laywoman such as she
takes on what is essential for herself in this life.”

65. Discussion

“Mendicants, a mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. They’re personally accomplished in immersion, and they answer questions that come up when discussing accomplishment in immersion. They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom. They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom. They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

66. Sharing Life

“Mendicants, a mendicant with five qualities is fit to share their life with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics. They’re personally accomplished in immersion, and they answer questions posed when discussing accomplishment in immersion. They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom. They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom. They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to share their life with their spiritual companions.”

67. Bases of Psychic Power (1st)

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.

What five? A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to higher mind, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.”

68. Bases of Psychic Power (2nd)

“Mendicants, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things. What five? The basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to higher mind, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. When I had developed and cultivated these five things, with vigor as fifth, I became capable of realizing anything that can be realized by insight to which I extended the mind, in each and every case.

If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’ I was capable of realizing it, in each and every case.

If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ I was capable of realizing it, in each and every case.”

69. Disillusionment

“Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment.

What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment.”

70. The Ending of Defilements

“Mendicants, these five things, when developed and cultivated, lead to the ending of defilements. What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, lead to the ending of defilements.”

8. Warriors

71. Freedom of Heart is the Fruit (1st)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, they’re called a mendicant who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached.

And how has a mendicant lifted the cross-bar? It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar.

And how has a mendicant filled in the trench? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the trench.

And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar.

And how is a mendicant unbarred? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, exterminated them, so they’re unable to arise in the future. That’s how a mendicant is unbarred.

And how is a mendicant a noble one with banner and burden put down, detached? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, exterminated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner and burden put down, detached.”

72. Freedom of Heart is the Fruit (2nd)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. What five? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, they’re called a mendicant who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached. …”

73. One Who Lives by the Teaching (1st)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of ‘one who lives by the teaching’. How is one who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They spend their days studying that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend their days advocating that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. They spend their days reciting that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who recites a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. They don’t spend their days studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of compassion, I’ve done what a teacher should do for the benefit of their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

74. One Who Lives by the Teaching (2nd)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of ‘one who lives by the teaching’. How is one who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. But they don’t understand the higher meaning. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who recites a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. And they do understand the higher meaning. That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of compassion, I’ve done what a teacher should do for the benefit of their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

75. Warriors (1st)

“Mendicants, these five warriors are found in the world. What five? Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior can face a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior can face a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior can face a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior can face a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world.

In the same way, these five people similar to warriors are found among the monks. What five? Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘cloud of dust’? It’s when a monk hears: ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘cloud of dust’.

I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust. Some people are like that. This is the first person similar to a warrior found among the monks.

Furthermore, one monk can face a cloud of dust, but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘banner’s crest’? It’s when a monk doesn’t hear: ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty. Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘banner’s crest’.

I say that this person is like the warrior who can face a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. Some people are like that. This is the second person similar to a warrior found among the monks.

Furthermore, one monk can face a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to enter the battle. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘turmoil’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She smiles, chats, laughs, and flirts with him. He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘turmoil’.

I say that this person is like the warrior who can face a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. Some people are like that. This is the third person similar to a warrior found among the monks.

Furthermore, one monk can face a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. What is his ‘blows are struck’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him. Without rejecting the training and declaring his inability to continue, he has sex. This is his ‘blows are struck’.

I say that this person is like the warrior who can face a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Some people are like that. This is the fourth person similar to a warrior found among the monks.

Furthermore, one monk can face a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. What is his ‘victory in battle’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him. But he disentangles and frees himself, and goes wherever he wants. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes his mindfulness right there. Giving up desire for the world, he meditates with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

When his mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is his ‘victory in battle’.

I say that this person is like the warrior who can face a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks. These five people similar to warriors are found among the monks.”

76. Warriors (2nd)

“Mendicants, these five warriors are found in the world. What five? Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes kill him and finish him off. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, but he dies on the road before he reaches them. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. But he dies of his injuries while in their care. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world.

In the same way, these five people similar to warriors are found among the monks. What five? Firstly, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and, without rejecting the training and declaring his inability to continue, he has sex.

I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. This is the first person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life.

I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. This is the second person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a piece of flesh … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and disrobe.’

When thus advised and instructed by his spiritual companions, he says: ‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’ Declaring his inability to continue training, he rejects it and returns to a lesser life.

I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. This is the third person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a piece of flesh … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says: ‘I’ll try, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, reject it and return to a lesser life.’

I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Some people are like that. This is the fourth person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties. Seeing a sight with his eyes, he doesn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with his ears … Smelling an odor with his nose … Tasting a flavor with his tongue … Feeling a touch with his body … Knowing a thought with his mind, he doesn’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it. Then after the meal, on his return from alms-round, he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes mindfulness right there. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

When his mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks. These five people similar to warriors are found among the monks.”

77. Future Perils (1st)

“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

What five? Firstly, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might get bitten by a snake, a scorpion, or a centipede. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the first future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might stumble and fall, or get food poisoning, or my bile or phlegm or stabbing wind might get upset. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the second future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the third future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fourth future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. But in a wilderness there are savage monsters who might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

78. Future Perils (2nd)

“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. What five? An offending mendicant reflects: ‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life. But there will come a time when this body is struck with old age. When you’re old, overcome by old age, it’s not easy to focus on the Buddha’s instructions, and it’s not easy to frequent remote wilderness and jungle lodgings. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ This is the first future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. But there will come a time when this body is struck with sickness. When you’re sick, overcome by sickness, it’s not easy to focus on the Buddha’s instructions, and it’s not easy to frequent remote wilderness and jungle lodgings. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’ This is the second future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms. But there will come a time of famine, a bad harvest, when it’s hard to get alms-food, and not easy to keep going by collecting alms. In a time of famine, people move to where there’s plenty of food, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the Buddha’s instructions, and it’s not easy to frequent remote wilderness and jungle lodgings. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’ This is the third future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. But there will come a time of peril from wild savages, when the countryfolk mount their vehicles and flee everywhere. In a time of peril, people move to where there’s sanctuary, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the Buddha’s instructions, and it’s not easy to frequent remote wilderness and jungle lodgings. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’ This is the fourth future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. But there will come a time of schism in the Saṅgha. When there is schism in the Saṅgha, it’s not easy to focus on the Buddha’s instructions, and it’s not easy to frequent remote wilderness and jungle lodgings. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’ This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

79. Future Perils (3rd)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. In discussion about the teachings and analyses they’ll fall into dark ideas without realizing it. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t pay attention or apply their minds to understand them, nor will they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll pay attention and apply their minds to understand them, and they’ll think those teachings are worth learning and memorizing. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them will follow their example. They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them, and try to give them up.”

80. Future Perils (4th)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who like nice robes. They will neglect the practice of wearing rag robes and the practice of frequenting remote wilderness and jungle lodgings. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways. This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice alms-food. They will neglect the practice of walking for alms-food and the practice of frequenting remote wilderness and jungle lodgings. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get alms-food in many kinds of wrong and inappropriate ways. This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice lodgings. They will neglect the practice of staying at the root of a tree and the practice of frequenting remote wilderness and jungle lodgings. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways. This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with nuns, female interns, and female novices. In such conditions, it can be expected that they will live the spiritual life dissatisfied, or commit one of the corrupt offences, or reject the training and return to a lesser life. This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. In such conditions it can be expected that they will engage in storing up goods for their own enjoyment, and making obvious hints about digging the earth and cutting plants. This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them and try to give them up.”

9. Senior Mendicants

81. Desirable

“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating. A senior mendicant with these five qualities is unlikable and unlovable by their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

82. Free of Greed

“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They’re not free of greed, hate, and delusion; they are offensive and contemptuous. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re free of greed, hate, and delusion; they’re not offensive and contemptuous. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

83. Deceiver

“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They use deception, flattery, hinting, and belittling, and they use material possessions to pursue other material possessions. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t use deception, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

84. Faithless

“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They’re faithless, shameless, imprudent, lazy, and witless. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re faithful, conscientious, prudent, energetic, and wise. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

85. Cannot Endure

“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They can’t endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They can endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

86. Attaining the Methods of Textual Analysis

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They have attained the textual analysis of meaning, text, terminology, and eloquence. And they are skilled and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

87. Ethical

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re ethical, restrained in the monastic code, and are accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

88. Senior Mendicants

“Mendicants, a senior mendicant who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

What five? They are senior and have long gone forth. They’re well-known, famous, with a large following that includes both laypeople and renunciates. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and understanding them with view. But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings. People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

What five? They are senior and have long gone forth. They’re well-known, famous, with a large following, including both laypeople and renunciates. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching. People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who has these five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

89. A Trainee (1st)

“These five things lead to the decline of a mendicant trainee. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant trainee.”

90. A Trainee (2nd)

“These five things lead to the decline of a mendicant trainee. What five? Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks. They neglect retreat, and are not committed to internal serenity of heart. This is the first thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee spends their day doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. They neglect retreat, and are not committed to internal serenity of heart. This is the third thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day. They neglect retreat, and are not committed to internal serenity of heart. This is the fourth thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee. These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee. What five? Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t spend their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn't lead to the decline of a mendicant trainee. These five things don’t lead to the decline of a mendicant trainee.”

10. With Kakudha

91. Accomplishments (1st)

“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

92. Accomplishment (2nd)

“Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments.”

93. Declarations

“Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment.”

94. Living Comfortably

“Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. These are the five ways of living comfortably.”

95. Unshakable

“Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind’s freedom. A mendicant who has these five things will soon penetrate the unshakable.”

96. Remembering What You’ve Learned

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are committed to wakefulness. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. They review the extent of their mind’s freedom. A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

97. Talk

“Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are committed to wakefulness. They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They review the extent of their mind’s freedom. A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

98. In the Wilderness

“Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are committed to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind’s freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

99. The Lion

“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’

‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.”

100. With Kakudha

So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s attendant—had recently passed away and been reborn in a certain group of mind-made gods. He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields. But with that life-form he didn’t obstruct himself or others.

Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side. and said to him: “Sir, this fixed desire arose in Devadatta: ‘I will lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.” That’s what the god Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there.

Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“But Moggallāna, did you comprehend the god Kakudha’s mind, and know that everything he says is correct and not otherwise?” “Indeed I did, sir.” “Mark these words, Moggallāna! Mark these words! Now that foolish man Devadatta will expose himself by his own deeds.

Moggallāna, there are these five teachers found in the world. What five? Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so.

Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.

Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so.

Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.

Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world.

But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’ My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to. I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

11. Living Comfortably

101. Assurance

“Mendicants, these five qualities make a trainee assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

A person of faith doesn’t have the insecurities of someone who lacks faith. So this quality makes a trainee assured.

An ethical person doesn’t have the insecurities of someone who is unethical. So this quality makes a trainee assured.

A learned person doesn’t have the insecurities of a person of little learning. So this quality makes a trainee assured.

An energetic person doesn’t have the insecurities of a lazy person. So this quality makes a trainee assured.

A wise person doesn’t have the insecurities of someone who is witless. So this quality makes a trainee assured. These are the five qualities that make a trainee assured.”

102. Suspected

“Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.

What five? It’s when a monk frequently collects alms from prostitutes, widows, voluptuous girls, eunuchs, or nuns.

Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

103. A Master Thief

“Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.

And how does a master thief rely on rough ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on rough ground.

And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood. That’s how a master thief relies on thick cover.

And how does a master thief rely on powerful individuals? It’s when a master thief relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on powerful individuals.

And how does a master thief pay bribes? It’s when a master thief is rich, affluent, and wealthy. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a master thief pays bribes.

And how does a master thief act alone? It’s when a master thief carries out robbery all alone. Why is that? So that their secret plans are not leaked to others. That’s how a master thief acts alone.

A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What five? A bad mendicant relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.

And how does a bad mendicant rely on rough ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on rough ground.

And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on powerful individuals? It’s when a bad mendicant relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on powerful individuals.

And how does a bad mendicant pay bribes? It’s when a bad mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a bad mendicant pays bribes.

And how does a bad mendicant act alone? It’s when a bad mendicant dwells alone in the borderlands. They visit families there to get material possessions. That’s how a bad mendicant acts alone.

When a bad mendicant has these five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”

104. A Refined Ascetic of Ascetics

“Mendicants, a mendicant with five qualities is a refined ascetic of ascetics.

What five? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably. And they usually present them with agreeable things, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A mendicant with these five qualities is a refined ascetic of ascetics.

And if anyone should be rightly called a refined ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other spiritual practitioners, I usually treat them agreeably. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …

So if anyone should be rightly called a refined ascetic of ascetics, it’s me.”

105. Living Comfortably

“Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private. They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. These are the five ways of living comfortably.”

106. With Ānanda

At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, how could a mendicant live comfortably while staying in a Saṅgha community?” “It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. That’s how a mendicant could live comfortably while staying in a Saṅgha community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in an Order?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. That’s how a mendicant could live comfortably while staying in a Saṅgha community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in an Order?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. That’s how a mendicant could live comfortably while staying in a Saṅgha community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in an Order?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. That’s how a mendicant could live comfortably while staying in a Saṅgha community.”

“But sir, might there be another way for a mendicant to live comfortably while staying in an Order?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant could live comfortably while staying in a Saṅgha community.

And I say that there is no better or finer way of living comfortably than this.”

107. Ethics

“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.

What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

108. An adept

“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.

What five? It’s when they have the entire spectrum of the master’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. A mendicant with these five qualities … is a supreme field of merit for the world.”

109. All Four Directions

“Mendicants, a mendicant with five qualities has all four directions covered. What five? It’s when mendicant is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A mendicant with these five qualities has all four directions covered.”

110. Wilderness

“Mendicants, when a mendicant has five qualities they’re ready to frequent remote wilderness and jungle lodgings. What five? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. When a mendicant has these five qualities they’re ready to frequent remote wilderness and jungle lodgings.”

12. At Andhakavinda

111. Visiting Families

“Mendicants, a mendicant with five qualities who visits families is unlikable and unlovable, not respected or admired. What five? They act as though they're close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is unlikable and unlovable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they're close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

112. An Ascetic to Follow Behind on Almsround

“Mendicants, you shouldn’t take an ascetic with five qualities to follow behind on almsround. What five? They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid. You shouldn’t take an ascetic with these five qualities to follow behind on almsround.

You should take an ascetic with five qualities to follow behind on almsround. What five? They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. You should take an ascetic with these five qualities to follow behind on almsround.”

113. Right Immersion

“Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant who has these five qualities can’t enter and remain in right immersion.

A mendicant who has five qualities can enter and remain in right immersion. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. A mendicant who has these five qualities can enter and remain in right immersion.”

114. At Andhakavinda

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. What five? They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’

They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, under mindful protection and discipline, with protected mind, having a heart protected by mindfulness.’

They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’

They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote wilderness and jungle lodgings.’

They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’ Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in these five things.”

115. Stingy

“Mendicants, a nun with five qualities is cast down to hell. What five? She is stingy with dwellings, families, material possessions, praise, and the teaching. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? She is not stingy with dwellings, families, material possessions, praise, or the teaching. A nun with these five qualities is raised up to heaven.”

116. Praise

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She arouses faith in things that are dubious, and doesn’t arouse faith in things that are inspiring. And she wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She doesn’t arouse faith in things that are dubious, and does arouse faith in things that are inspiring. And she doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

117. Envious

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She is envious, stingy, and wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She is not envious or stingy, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

118. Having Wrong View

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong view and wrong thought, and wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right view and right thought, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

119. Wrong Speech

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong speech and wrong action, and wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right speech and right action, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

120. Wrong Effort

“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong effort and wrong mindfulness, and wastes gifts given in faith. A nun with these five qualities is cast down to hell.

A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right effort and right mindfulness, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.”

13. Sick

121. Sick

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he saw a certain mendicant who was weak and sick. He sat down on the seat spread out, and addressed the mendicants:

“Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.

What five? It’s when mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. If a weak and sick mendicant does not neglect these five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

122. Mindfulness Well Established

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.

What five? It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.”

123. A Carer (1st)

“Mendicants, a patient with five qualities is hard to care for. What five? They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is hard to care for.

A patient with five qualities is easy to care for. What five? They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is easy to care for.”

124. A Carer (2nd)

“Mendicants, a carer with five qualities is not competent to care for a patient. What five? They’re unable to prepare medicine. They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable. They care for the sick for the sake of material benefits, not out of love. They’re disgusted to remove feces, urine, vomit, or spit. They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is not competent to care for a patient.

A carer with five qualities is competent to care for a patient. What five? They’re able to prepare medicine. They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable. They care for the sick out of love, not for the sake of material benefits. They’re not disgusted to remove feces, urine, vomit, or spit. They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is competent to care for a patient.”

125. Longevity (1st)

“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity. These are the five things that impede longevity.

These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and celibacy. These are the five things that promote longevity.”

126. Longevity (2nd)

“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends. These are the five things that impede longevity.

These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends. These are the five things that promote longevity.”

127. Living Apart

“Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community. What five? It’s when a mendicant is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. A mendicant with these five qualities is not fit to live apart from a Saṅgha community.

A mendicant with five qualities is fit to live apart from a Saṅgha community. What five? It’s when a mendicant is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. A mendicant with these five qualities is fit to live apart from a Saṅgha community.”

128. An Ascetic’s Happiness

“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life satisfied. These are five kinds of happiness for an ascetic.”

129. Fatal Wounds

“Mendicants, these five fatal wounds lead to a place of loss, to hell. What five? Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. These five fatal wounds lead to a place of loss, to hell.”

130. Loss

“Mendicants, there are these five losses. What five? Loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. These are the five losses.

There are these five endowments. What five? Endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. These are the five endowments.”

14. Kings

131. Wielding Power (1st)

“Mendicants, possessing five factors a wheel-turning monarch wields power only in a principled manner. And this power cannot be undermined by any human enemy.

What five? A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch who possesses these five factors wields power only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, possessing five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

What five? A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

132. Wielding Power (2nd)

“Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

What five? A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, possessing five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

What five? Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

133. A Principled King

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” When he said this, one of the mendicants asked the Buddha: “But who is the king of the wheel-turning monarch, the just and principled king?” “It is principle, monk,” said the Buddha.

“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of market town should be cultivated. This kind of market town should not be cultivated.’

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of market town should be cultivated. This kind of market town should not be cultivated.’

When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

134. In Whatever Region

“Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in.

What five? An anointed aristocratic king is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He is rich, affluent, and wealthy, with a full treasury and storehouses. He is powerful, having an army of four divisions that is obedient and carries out instructions. He has a counselor who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. These four things bring his fame to fruition. With these five factors, including fame, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. Why is that? Because that is how it is for victors.

In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in. What five? It’s when mendicant is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is like the anointed aristocratic king’s impeccable lineage. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is like the anointed aristocratic king being rich, affluent, and wealthy, with full treasury and storehouses. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is like the anointed aristocratic king having power. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is like the anointed aristocratic king having a counselor. These four qualities bring their freedom to fruition. With these five qualities, including freedom, they live in their own realm, no matter what region they live in. Why is that? Because that is how it is for those whose mind is free.”

135. Aspiration (1st)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. What five? It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He is attractive, good-looking, lovely, of surpassing beauty. He is dear and beloved to his parents. He is dear and beloved to the people of town and country. He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

He thinks: ‘I’m well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. Why shouldn’t I aspire to kingship? I’m attractive, good-looking, lovely, of surpassing beauty. Why shouldn’t I aspire to kingship? I’m dear and beloved to my parents. Why shouldn’t I aspire to kingship? I’m dear and beloved to the people of town and country. Why shouldn’t I aspire to kingship? I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Why shouldn’t I aspire to kingship?’ An anointed aristocratic king’s eldest son with these five factors aspires to kingship.

In the same way, a mendicant with five qualities aspires to end the defilements. What five? It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think: ‘I am a person of faith; I have faith in the Realized One’s awakening … Why shouldn’t I aspire to end the defilements? I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Why shouldn’t I aspire to end the defilements? I reveal myself honestly to the Teacher or sensible spiritual companions. Why shouldn’t I aspire to end the defilements? I live with energy roused up for giving up unskillful qualities and gaining skillful qualities. I’m strong, firmly applied, not slacking off when it comes to developing skillful qualities. Why shouldn’t I aspire to end the defilements? I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ A mendicant with these five qualities aspires to end the defilements.”

136. Aspiration (2nd)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to become a viceroy. What five? It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He is attractive, good-looking, lovely, of surpassing beauty. He is dear and beloved to his parents. He is dear and beloved to the armed forces. He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

He thinks: ‘I’m well born … attractive … dear and beloved to my parents … dear and beloved to the armed forces … I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. Why shouldn’t I aspire to become a viceroy?’ An anointed aristocratic king’s eldest son with these five factors aspires to become a viceroy.

In the same way, a mendicant with five qualities aspires to end the defilements. What five? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. Their mind is firmly established in the four kinds of mindfulness meditation. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think: ‘I’m ethical … learned … mindful … energetic … wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ A mendicant with these five qualities aspires to end the defilements.”

137. Little Sleep

“Mendicants, these five sleep little at night, staying mostly awake. What five? A woman longing for a man. A man longing for a woman. A thief longing for their loot. A king busy with his duties. A mendicant longing for freedom from attachment. These five sleep little at night, staying mostly awake.”

138. Eating Food

“Mendicants, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches. A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant.

In the same way, a mendicant with five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant with these five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant.”

139. Cannot Endure

“Mendicants, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can’t endure sights? It’s when a royal bull elephant gone to battle falters and founders at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sights.

And how is it that a royal bull elephant can’t endure sounds? It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sounds.

And how is it that a royal bull elephant can’t endure smells? It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure smells.

And how is it that a royal bull elephant can’t endure tastes? It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure tastes.

And how is it that a royal bull elephant can’t endure touches? It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure touches.

A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship.

In the same way, a mendicant with five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not a supreme field of merit for the world. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can’t endure sights? It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind. That’s how a mendicant can’t endure sights.

And how is it that a mendicant can’t endure sounds? It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind. That’s how a mendicant can’t endure sounds.

And how is it that a mendicant can’t endure smells? It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind. That’s how a mendicant can’t endure smells.

And how is it that a mendicant can’t endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind. That’s how a mendicant can’t endure tastes.

And how is it that a mendicant can’t endure touches? It’s when a mendicant, feeling a touch with their body, is aroused by a desirable touch, so is not able to still the mind. That’s how a mendicant can’t endure touches.

A mendicant with these five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not a supreme field of merit for the world.

A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What five? It’s when a royal bull elephant can endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can endure sights? It’s when a royal bull elephant gone to battle does not falter or founder at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sights.

And how is it that a royal bull elephant can endure sounds? It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sounds.

And how is it that a royal bull elephant can endure smells? It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure smells.

And how is it that a royal bull elephant can endure tastes? It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure tastes.

And how is it that a royal bull elephant can endure touches? It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure touches.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can endure sights? It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind. That’s how a mendicant can endure sights.

And how is it that a mendicant can endure sounds? It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind. That’s how a mendicant can endure sounds.

And how is it that a mendicant can endure smells? It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind. That’s how a mendicant can endure smells.

And how is it that a mendicant can endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind. That’s how a mendicant can endure tastes.

And how is it that a mendicant can endure touches? It’s when a mendicant, feeling a touch with their body, is not aroused by a desirable touch, so is able to still the mind. That’s how a mendicant can endure touches.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

140. A Listener

“Mendicants, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What five? A royal bull elephant listens, destroys, protects, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, focuses, directs its whole mind, and listens well to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant protect? It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider. That’s how a royal bull elephant protects.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What five? A mendicant listens, destroys, protects, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays attention, focuses, concentrates, and listens well when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and exterminate them. That’s how a mendicant destroys.

And how does a mendicant protect? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. That’s how a mendicant protects.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast.

A mendicant with these five qualities … is a supreme field of merit for the world.”

15. At Tikaṇḍakī

141. Scorn

“Mendicants, these five people are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

And how does a person give then scorn? It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to that person, then they scorn them. That’s how a person gives then scorns.

And how does a person live together then scorn? It’s when a person lives with someone else for two or three years. They live together with that person, then they scorn them. That’s how a person live together then scorns.

And how is a person gullible for gossip? It’s when they’re very quick to believe what a certain person says in praise or criticism of another. That’s how a person is gullible for gossip.

And how is a person impulsive? It’s when a certain person is fickle in faith, devotion, fondness, and confidence. That’s how a person is impulsive.

And how is a person dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. That’s how a person is dull and stupid. These are the five people found in the world.”

142. Violation

“Mendicants, these five people are found in the world. What five? One person violates and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

One person violates and doesn’t regret it. And they don’t understand …

One person doesn’t violate yet still feels regret. And they don’t understand …

One person neither violates nor regrets. But they don’t understand …

One person neither violates nor regrets. And they do understand where those arisen bad, unskillful qualities cease without anything left over.

Take the case of the person who violates and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. They should be told: ‘Venerable, the defilements born of violation are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of violation and get rid of the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’

Take the case of the person who violates and doesn’t regret it. And they don’t understand… They should be told: ‘Venerable, the defilements born of violation are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of violation, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’

Take the case of the person who doesn’t violate yet feels regret. And they don’t understand… They should be told: ‘Venerable, the defilements born of violation are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’

Take the case of the person who neither violates nor regrets. But they don’t understand… They should be told: ‘Venerable, the defilements born of violation are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. In this way you’ll become just like the fifth person.’

And so, mendicants, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of defilements.”

143. At Sārandada

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them: “The appearance of five treasures is rare in the world. What five? The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. The appearance of these five treasures is rare in the world.”

Then those Licchavis sent a man out on to the road. “Mister, please tell us when you see the Buddha.” That man saw the Buddha coming off in the distance. Seeing this, he went to the Licchavis and said: “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please go at your convenience.”

Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him:

“Please go to the Sārandada shrine, out of compassion.” The Buddha consented in silence. Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis: “Licchavis, what were you sitting talking about just now? What conversation was unfinished?” “Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The appearance of five treasures is rare in the world. …’”

“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! Licchavis, the appearance of five treasures is rare in the world. What five? The appearance of a Realized One, a perfected one, a fully awakened Buddha. A person who explains the teaching and training proclaimed by a Realized One. A person who understands the teaching and training proclaimed by a Realized One. A person who practices in line with the teaching. A person who is grateful and thankful. The appearance of these five treasures is rare in the world.”

144. At Tikaṇḍakī

At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant would do well to meditate from time to time perceiving the following:

the repulsive in the unrepulsive,

the unrepulsive in the repulsive,

the repulsive in both the unrepulsive and the repulsive, and

the unrepulsive in both the repulsive and the unrepulsive.

A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.

For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive? ‘May greed not arise in me for things that arouse greed.’ A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason.

For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive? ‘May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive? ‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …

For what reason should a mendicant meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive? ‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ For this reason a mendicant should meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.”

145. Hell

“Mendicants, someone with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. Someone with these five qualities is cast down to hell.

Someone with five qualities is raised up to heaven What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. Someone with these five qualities is raised up to heaven.”

146. A Friend

“Mendicants, you shouldn’t associate with a mendicant friend who has five qualities. What five? They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. Mendicants, you shouldn’t associate with a mendicant friend who has these five qualities.

You should associate with a mendicant friend who has five qualities. What five? They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. You should associate with a mendicant friend who has these five qualities.”

147. Gifts of a Bad Person

“Mendicants, there are these five gifts of a bad person. What five? They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. These are the five gifts of a bad person.

There are these five gifts of a good person. What five? They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. These are the five gifts of a good person.”

148. Gifts of a Good Person

“There are these five gifts of a good person. What five? They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others.

Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.

Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their children, wives, bondservants, workers, and staff want to listen. They pay attention and try to understand.

Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And when the time is right, they get all that they need.

Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their mind tends to enjoy the five refined kinds of sensual stimulation.

Having given a gift without hurting themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs. These are the five gifts of a good person.”

149. Temporarily Free (1st)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant who is temporarily free.”

150. Temporarily Free (2nd)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating. These five things don’t lead to the decline of a mendicant who is temporarily free.”

16. The True Teaching

151. Inevitability Regarding the Right Path (1st)

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They listen with distracted and scattered mind. They attend improperly. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They listen with undistracted and unified mind. They attend properly. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

152. Inevitability Regarding the Right Path (2nd)

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They’re wise, not dull and stupid. They don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

153. Inevitability Regarding the Right Path (3rd)

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, not dull and stupid. And they don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

154. The Decline of the True Teaching (1st)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the continuation, persistence, and enduring of the true teaching.”

155. The Decline of the True Teaching (2nd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when the mendicants don’t memorize the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it. This is the second thing …

Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. This is the third thing …

Furthermore, the mendicants don’t recite the teaching in detail as they learned and memorized it. This is the fourth thing …

Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the decline and disappearance of the true teaching. These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. This is the second thing …

Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. This is the third thing …

Furthermore, the mendicants recite the teaching in detail as they learned and memorized it. This is the fourth thing …

Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. These five things lead to the continuation, persistence, and enduring of the true teaching.”

156. The Decline of the True Teaching (3rd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants are hard to correct, having qualities that make them hard to correct. They’re impatient, and don’t take instruction respectfully. This is the second thing …

Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no-one to preserve them. This is the third thing …

Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are indulgent and slack … This is the fourth thing …

Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth thing that leads to the decline and disappearance of the true teaching. These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well organized, the meaning is correctly interpreted. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants are easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. This is the second thing …

Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing …

Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are not indulgent or slack … This is the fourth thing …

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. These five things lead to the continuation, persistence, and enduring of the true teaching.”

157. Inappropriate Talk

“Mendicants, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. What five? It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom.

And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith.

And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics.

And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning.

And why is it inappropriate to talk to a stingy person about generosity? When an stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity.

And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom. These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.

There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to. What five? It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom.

And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith.

And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct.

And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning.

And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity.

And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom. These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.”

158. Timidity

“Mendicants, a mendicant with five qualities is overcome by timidity. What five? It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless. A mendicant with these five qualities is overcome by timidity.

A mendicant with five qualities is self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. A mendicant with these five qualities is self-assured.”

159. With Udāyī

So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. Seeing this, Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”

“Ānanda, it’s not easy to teach Dhamma to others. You should establish five things in yourself before teaching Dhamma to others. What five? You should teach Dhamma to others thinking: ‘I will teach step by step.’ … ‘I will talk explaining my methods.’ … ‘I will talk out of kindness.’ … ‘I will not talk while secretly hoping to profit.’ … ‘I will talk without hurting myself or others.’ It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”

160. Hard to Get Rid Of

“Mendicants, these five things are hard to get rid of once they’ve arisen. What five? Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. These five things are hard to get rid of once they’ve arisen.”

17. Resentment

161. Getting Rid of Resentment (1st)

“Mendicants, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five? You should develop love for a person you resent. That’s how to get rid of resentment for that person. You should develop compassion for a person you resent. … You should develop equanimity for a person you resent. … You should disregard a person you resent, paying no attention to them. … You should apply the concept that we are the owners of our deeds to that person: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that person. A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

162. Getting Rid of Resentment (2nd)

There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five? In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of person. In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, … In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, … In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, … In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, you should get rid of resentment for that kind of person.

How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure? Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech. That’s how to get rid of resentment for that person.

How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure? Suppose there was a lotus pond covered with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body. That’s how to get rid of resentment for that person.

How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Suppose there was a little water in a cow’s hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: ‘This little bit of water is in a cow’s hoofprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ So that’s what they do. In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that person.

How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. Then another person traveling along the road sees them, and thinks of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. Why is that? So that they don’t come to ruin right here.’ In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. Why is that? So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ That’s how to get rid of resentment for that person.

How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.

In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that person. Relying on a person who is impressive all around, the mind becomes confident.

A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

163. Discussions

There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. They’re personally accomplished in immersion, … They’re personally accomplished in wisdom, … They’re personally accomplished in freedom, … They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

164. Sharing a Way of Life

There Venerable Sāriputta addressed the mendicants: … “A mendicant with five qualities is fit to share their life with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. They’re personally accomplished in immersion, … They’re personally accomplished in wisdom, … They’re personally accomplished in freedom, … They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to share their life with their spiritual companions.”

165. Asking Questions

There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

166. Cessation

There Venerable Sāriputta addressed the mendicants: … “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain group of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

When he said this, Venerable Udāyī said to him: “This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him: “This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought: “Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don’t I go to see the Buddha?” Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants: “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

When he said this, Udāyī said to him: “This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him: “This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought: “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I’d better stay silent.” Then Sāriputta fell silent.

Then the Buddha said to Venerable Udāyī: “But Udāyī, do you believe in a mind-made body?” “Those gods, sir, who are formless, made of perception.” “Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!”

Then the Buddha said to Venerable Ānanda: “Ānanda! There’s a senior mendicant being harassed, and you just watch it happening. Don’t you have any compassion for a senior mendicant who is being harassed?”

Then the Buddha addressed the mendicants: “Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him: “Reverend Upavāṇa, they’ve been harassing other senior mendicants, but I didn’t question them. I wouldn’t be surprised if the Buddha makes a statement about this when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. And right now I feel timid.” Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāṇa:

“Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?” “Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

“Good, good, Upavāṇa! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.”

167. Accusation

There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.

Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.

The mendicant who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A mendicant who is accused improperly should be reassured in these five ways.

The mendicant who makes improper accusations should be chastened in five ways. ‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn’t think to make a false accusation.

Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.

The mendicant who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The mendicant who is accused properly should be chastened in these five ways.

The mendicant who makes proper accusations should be reassured in five ways. ‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation.

A person who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, lovingly or with secret hate—I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not.”

“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.”

“Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.

Sir, there are those people from good families who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness and immersion, with unified mind, wise, not stupid. When I speak to them like this, they do respectfully take it up.”

“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.

But those people from good families who went forth from the lay life to homelessness out of faith … You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ That’s how you should train.”

168. Ethics

There Venerable Sāriputta addressed the mendicants: “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

169. Quick-witted

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

“Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned?” “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” “Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” “Yes, reverend,” Sāriputta replied. Venerable Ānanda said this:

“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. That is how to define a mendicant who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned.” “It’s incredible, it’s amazing! How well this was said by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these five qualities: ‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.’”

170. With Bhaddaji

At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him: “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Brahmā, the undefeated, the champion, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘replete with glory’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.” “So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” “Well then, Reverend Bhaddaji, listen and pay close attention, I will speak.” “Yes, reverend,” Bhaddaji replied. Ānanda said this:

“What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence.”

18. A Lay Follower

171. Timidity

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“A lay follower with five qualities is overcome by timidity. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower with these five qualities is overcome by timidity.

A lay follower with five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower with these five qualities is self-assured.”

172. Assured

“A lay follower living at home with five qualities is not self-assured. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower living at home with these five qualities is not self-assured.

A lay follower living at home with these five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower living at home with these five qualities is self-assured.”

173. Hell

“Mendicants, a lay follower with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower with these five qualities is cast down to hell.

A lay follower with five qualities is raised up to heaven. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower with these five qualities is raised up to heaven.”

174. Threats

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.

Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.

Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

A person in the world kills living creatures,
speaks falsely,
steals,
commits adultery,
and indulges in drinking
alcohol and liquor.

Unless they give up these five threats,
they’re said to be unethical.
When their body breaks up, that witless person
is reborn in hell.

A person in the world doesn’t kill living creatures,
speak falsely,
steal,
commit adultery,
or indulge in drinking
alcohol and liquor.

Giving up these five threats,
they’re said to be ethical.
When their body breaks up, that wise person
is reborn in a good place.”

175. Outcaste

“Mendicants, a lay follower with five qualities is an outcaste, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They practice noisy, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for teachers worthy of offerings. And they make offerings there first. A lay follower with these five qualities is an outcaste, a stain, and a reject among lay followers.

A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They’re faithful. They’re ethical. They don’t practice noisy, superstitious rites, and believe in deeds rather than omens. They don’t seek outside of the Buddhist community for teachers worthy of offerings. And they don’t make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

176. Rapture

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householders, you have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”

When he said this, Venerable Sāriputta said to the Buddha: “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’ At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

177. Trades

“Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades.”

178. Kings

“What do you think, mendicants? Have you ever seen or heard of a person who has given up killing living creatures, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has murdered a man or a woman.’ Then the kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?” “Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up stealing, and then the kings have them arrested for that …?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person took something from a village or wilderness, with the intention to commit theft.’ Then the kings have them arrested for stealing … Have you ever seen or heard of such a case?” “Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up sexual misconduct, and then the kings have them arrested for that …?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person had sexual relations with women or maidens under someone else’s protection.’ Then the kings have them arrested for that … Have you ever seen or heard of such a case?” “Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up lying, and then the kings have them arrested for that …?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has ruined a householder or householder’s child by lying.’ Then the kings have them arrested for that … Have you ever seen or heard of such a case?” “Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?” “Sir, we have seen it and heard of it, and we will hear of it again.”

179. A Layperson

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Then the Buddha said to Venerable Sāriputta: “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

And what are the five precepts in which their actions are restrained? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. These are the five precepts in which their actions are restrained.

And what are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is the first blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.

Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second blissful meditation …

Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’ This is the third blissful meditation …

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. These are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.

You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

Seeing the peril in the hells,
you should shun bad deeds.
Taking up the noble teaching,
an astute person should shun them.

You shouldn’t harm living beings,
as far as that’s possible to do.
Nor should you knowingly speak falsehood,
or take what is not given.

Content with your own partners,
you should stay away from the partners of others.
A man shouldn’t drink liquor or wine,
as they confuse the mind.

You should recollect the Buddha,
and reflect on the teaching.
You should develop a harmless mind of welfare,
which leads to the realms of gods.

When suitable gifts to give are available
to someone who wants and needs merit,
a teacher’s offering is abundant
if given first to the peaceful ones.

I will tell of the peaceful ones,
Sāriputta, listen to me.
Cows may be black or white,
red or tawny,

mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that’s tamed,

—a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.

So it is for humans,
wherever they may be born,
—among aristocrats, brahmins, merchants,
workers, or outcastes and scavengers—

but when one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

they’ve given up birth and death,
and have completed the spiritual journey.
With burden put down, detached,
they’ve completed the task and are free of defilements.

Gone beyond all things,
they’re extinguished by not grasping.
In that flawless field,
a teacher’s offering is abundant.

Fools who don’t understand
—stupid, uneducated—
give their gifts to those outside,
and don’t attend the peaceful ones.

But those who do attend the peaceful ones
—wise, esteemed as sages—
and whose faith in the Holy One
has roots planted deep,

they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

180. About Gavesī

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

Then Venerable Ānanda thought: “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” Then Venerable Ānanda said to the Buddha: “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city. He had a lay follower called Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘The venerable Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day forth may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’ Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the common practice of sex.’ Then those five hundred lay followers did the same. … Then Gavesī thought: ‘These five hundred lay followers … are celibate, set apart, avoiding the common practice of sex. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’ Then those five hundred lay followers did the same. … Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, abstaining from eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’

Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ And the mendicant Gavesī became one of the perfected.

Then those five hundred lay followers thought: ‘Venerable Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

Then the mendicant Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!’ Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness. They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

19. Wilderness Dwellers

181. Wilderness Dwellers

“Mendicants, there are these five kinds of wilderness dwellers. What five? A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

182. Robes

“Mendicants there are these five kinds of people who wear rag robes. What five? A person may wear rag robes because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who wear rag robes.”

183. Dwelling at the Root of a Tree

“Mendicants, there are these five kinds of people who dwell at the root of a tree. What five? A person may dwell at the root of a tree because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who dwell at the root of a tree.”

184. Charnel Ground Dwellers

“Mendicants, there are these five kinds of people who dwell in a charnel ground. What five? A person may dwell in a charnel ground because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who dwell in a charnel ground.”

185. Open Air Dwellers

“There are these five kinds of people who dwell in the open air. …”

186. Those Who Never Lie Down

“There are these five kinds of people who never lie down. …”

187. Those Who Sleep Wherever a Mat is Laid

“There are these five kinds of people who sleep wherever they lay their mat. …”

188. Those Who Eat in One Sitting

“There are these five kinds of people who eat in one sitting per day. …”

189. Refusers of Late Food

“There are these five kinds of people who refuse to accept food offered after the meal has begun. …”

190. Those Who Eat Only From the Almsbowl

“Mendicants, there are these five kinds of people who eat only from the almsbowl. What five? A person may eat only from the almsbowl because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of people who eat only from the almsbowl. But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

20. Brahmins

191. Dogs

“Mendicants, these five traditions of the brahmins are seen these days among dogs, but not among brahmins. What five? In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days dogs have sex only with female dogs, not with other species. This is the first tradition of the brahmins seen these days among dogs, but not among brahmins.

In the past brahmins had sex only with brahmin women in the fertile half of the month that starts with menstruation, not at other times. These days brahmins have sex with brahmin women both in the fertile half of the month and at other times. But these days dogs have sex only with female dogs when they are in heat, not at other times. This is the second tradition of the brahmins seen these days among dogs, but not among brahmins.

In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days dogs neither buy nor sell female dogs. They live together because they’re attracted to each other and want their family line to continue. This is the third tradition of the brahmins seen these days among dogs, but not among brahmins.

In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days dogs don’t store up money, grain, silver, or gold. This is the fourth tradition of the brahmins seen these days among dogs, but not among brahmins.

In the past brahmins went looking for almsfood for dinner in the evening, and for breakfast in the morning. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days dogs go looking for dinner in the evening, and for breakfast in the morning. This is the fifth tradition of the brahmins seen these days among dogs, but not among brahmins. These five traditions of the brahmins are seen these days among dogs, but not among brahmins.”

192. With the Brahmin Doṇa

Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

“Master Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.” “Doṇa, do you too claim to be a brahmin?” “Master Gotama, if anyone should be rightly called a brahmin, it’s me. For I am well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. I recite and remember the hymns, and am an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.”

“Doṇa, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste. Which one of these are you, Doṇa?”

“Master Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. Master Gotama, please teach me this matter so I can learn about these five brahmins.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Doṇa replied. The Buddha said this:

“Doṇa, how is a brahmin equal to Brahmā? It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry. For forty-eight years he lives the spiritual life, from childhood, studying the hymns. Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his teacher, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm. That’s how a brahmin is equal to Brahmā.

And how is a brahmin equal to a god? It’s when a brahmin is well born on both the mother’s and the father’s sides … Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by buying or selling, he only accepts a brahmin woman by the pouring of water. He has sex only with a brahmin woman. He does not have sex with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That’s why the brahmin doesn’t have sex with a pregnant woman. And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That’s why the brahmin doesn’t have sex with a breastfeeding woman. And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a brahmin is equal to god.

And how does a brahmin toe the line? It’s when a brahmin is well born on both the mother’s and the father’s sides …

Not by buying or selling, he only accepts a brahmin woman by the pouring of water. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness. As far as the line of the ancient brahmins extends, he doesn’t cross over it. That’s why he’s called a brahmin who toes the line. That’s how a brahmin toes the line.

And how does a brahmin cross the line? It’s when a brahmin is well born on both the mother’s and the father’s sides …

Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. As far as the line of the ancient brahmins extends, he crosses over it. That’s why he’s called a brahmin who crosses the line. That’s how a brahmin crosses the line.

And how is a brahmin a brahmin outcaste? It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry. For forty-eight years he lives the spiritual life, from childhood, studying the hymns. Then he seeks a fee for his teacher by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. He earns a living by any kind of work. The brahmins say to him: ‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work.’ He says, ‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them. In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’ A brahmin is called a brahmin outcaste because he earns a living by any kind of work. That’s how a brahmin is a brahmin outcaste.

Doṇa, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste. Which one of these are you, Doṇa?”

“This being so, Master Gotama, I don’t even qualify as a brahmin outcaste. Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

193. With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha: “What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.

There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with good eyesight examining their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with good eyesight examining their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with good eyesight examining their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. A person with good eyesight examining their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with good eyesight examining their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. And this is why sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced.”

“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

194. With Kāraṇapālī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him:

“So, Piṅgiyānī, where are you coming from in the middle of the day?” “I’m coming, my good man, from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?” “My good man, who am I to judge the ascetic Gotama’s proficiency in wisdom? You’d really have to be on the same level to judge his proficiency in wisdom.” “Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.” “Who am I to praise the ascetic Gotama? He is praised by the praised as the best of gods and humans.” “But for what reason are you so devoted to the ascetic Gotama?”

“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be interested in anything that tasted inferior. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you’re not interested in the doctrines of the various ascetics and brahmins.

Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you get a sense of uplift, a confidence of the heart.

Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it— whether at the root, the middle, or the top— they’d enjoy a delicious fragrance. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you become filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you make an end of sorrow, lamentation, pain, sadness, and distress.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then all your stress, weariness, and exhaustion die down.”

When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Excellent, Master Piṅgiyānī! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Piṅgiyānī has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

195. Piṅgiyānī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then the brahmin Piṅgīyānī extolled the Buddha in his presence with an appropriate verse.

“Like a fragrant pink lotus
that blooms in the morning, its fragrance unfaded—
see Aṅgīrasa shine,
bright as the sun in the sky!”

Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

Then the Buddha said to the Licchavis: “Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A person who explains the teaching and training proclaimed by a Realized One. A person who understands the teaching and training proclaimed by a Realized One. A person who practices in line with the teaching. A person who is grateful and thankful. The appearance of these five treasures is rare in the world.”

196. The Great Dreams

“Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five? This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening.

Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening.

Next, white caterpillars with black heads crawled up from his feet and covered his knees. This is the third great dream that appeared to the Realized One before his awakening.

Next, four birds of different colors came from the four directions. They fell at his feet, turning pure white. This is the fourth great dream that appeared to the Realized One before his awakening.

Next, he climbed up a huge mountain of filth, but remained unsoiled. This is the fifth great dream that appeared to the Realized One before his awakening.

Before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This was fulfilled when the Buddha awakened to the perfect awakening. This was the first great dream that appeared to him while he was still not awakened.

A kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was well proclaimed wherever there are gods and humans. This was the second great dream that appeared to him while he was still not awakened.

White caterpillars with black heads crawled up from his feet and covered his knees. This was fulfilled when many white-clothed laypeople went for refuge to him for life. This was the third great dream that appeared to him while he was still not awakened.

Four birds of different colors came from the four directions. They fell at his feet, turning pure white. This was fulfilled when members of the four castes—aristocrats, brahmins, merchants, and workers—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. This was the fourth great dream that appeared to him while he was still not awakened.

He climbed up a huge mountain of filth, but remained unsoiled. This was fulfilled when the Realized One received robes, alms-food, lodgings, and medicines and supplies for the sick. And he used them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This was the fifth great dream that appeared to him while he was still not awakened.

Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

197. Obtacles to Rain

“Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. What five? In the upper atmosphere the heat element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

Furthermore, in the upper atmosphere the air element flares up, which disperses the clouds. This is the second obstacle to rain …

Furthermore, Rāhu, lord of demons, receives water in his hand and tosses it in the ocean. This is the third obstacle to rain …

Furthermore, the gods of the rain clouds become negligent. This is the fourth obstacle to rain …

Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

198. Well-Spoken Words

“Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

199. Families

“When ethical renunciates come to a family, the people make much merit for five reasons. What five? When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.

When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.

When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.

When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.

When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom. When ethical renunciates come to a family, the people make much merit for these five reasons.”

200. Elements of Escape

“Mendicants, there are these five elements of escape. What five? Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, steady, and decided about them. But when they focus on renunciation, their mind is eager, confident, steady, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when they focus on love, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

Take another case where a mendicant focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

Take another case where a mendicant focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, steady, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, steady, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained.

Delight in sensual pleasures, ill will, harming, form, and identity don’t lie within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”

21. With Kimbila

201. With Kimbila

At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.”

202. Listening to the Teaching

“Mendicants, there are these five advantages of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five advantages of listening to the teaching.”

203. A Thoroughbred

“Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

What five? Integrity, speed, gentleness, patience, and sweetness. A fine royal thoroughbred with these five factors is worthy of a king. … In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.

What five? Integrity, speed, gentleness, patience, and sweetness. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

204. Powers

“Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.”

205. Emotional Barrenness

“Mendicants, there are these five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. These are the five kinds of emotional barrenness.”

206. Shackles

“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle.

Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle. These are the five emotional shackles.”

207. Porridge

“Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge.”

208. Chew Sticks

“Mendicants, there are these five drawbacks of not using chew sticks. What five? It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks.

There are these five benefits of using chew sticks. What five? It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you. These are the five benefits of using chew sticks.”

209. The Sound of Singing

“Mendicants, there are these five drawbacks in reciting with a drawn-out singing sound. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: ‘These ascetics, followers of the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing sound.”

210. Unmindful

“Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware.

There are these five benefits of falling asleep mindful and aware. What five? You sleep well and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen. These are the five benefits of falling asleep mindful and aware.”

22. Abuse

211. An Abuser

“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks. What five? They’re expelled, cut off, shut out; or they commit a corrupt offense; or they contract a severe illness. They die confused. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.”

212. Starting Arguments

“Mendicants, a mendicant who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five? They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. A mendicant who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

213. Ethics

“Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback.

Furthermore, an unethical person gets a bad reputation. This is the second drawback.

Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

Furthermore, an unethical person dies feeling lost. This is the fourth drawback.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit.

Furthermore, an ethical person gets a good reputation. This is the second benefit.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”

214. Someone Who Talks a Lot

“Mendicants, there are these five drawbacks for a person who talks a lot. What five? They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for a person who talks a lot.

There are these five benefits for a person who talks thoughtfully. What five? They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for a person who talks thoughtfully.”

215. Intolerance (1st)

“Mendicants, there are these five drawbacks of intolerance. What five? Most people find you unlikable and unloveable. You have lots of enmity and many flaws. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

There are these five benefits of tolerance. What five? Most people find you dear and lovable. You have little enmity and few flaws. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

216. Intolerance (2nd)

“Mendicants, there are these five drawbacks of intolerance. What five? Most people find you unlikable and unlovable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

There are these five benefits of tolerance. What five? Most people find you likable and lovable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

217. Uninspiring Conduct (1st)

“Mendicants, there are these five drawbacks of uninspiring conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of uninspiring conduct.

There are these five benefits of inspiring conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of inspiring conduct.”

218. Uninspiring Conduct (2nd)

“Mendicants, there are these five drawbacks of uninspiring conduct. What five? You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. These are the five drawbacks of uninspiring conduct.

There are these five benefits of inspiring conduct. What five? You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. These are the five benefits of inspiring conduct.”

219. Fire

“Mendicants, there are these five drawbacks of a fire. What five? It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages unworthy talk. These are the five drawbacks of a fire.”

220. About Madhurā

“Mendicants, there are these five drawbacks of Madhurā. What five? The ground is uneven and dusty, the dogs are fierce, the native spirits are vicious, and it’s hard to get almsfood. These are the five drawbacks of Madhurā.”

23. Long Wandering

221. Long Wandering (1st)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering. What five? You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

222. Long Wandering (2nd)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering. What five? You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

223. Overstaying

“Mendicants, there are these five drawbacks of overstaying. What five? You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time. What five? You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. These are the five benefits of staying for a reasonable length of time.”

224. Stingy

“Mendicants, there are these five drawbacks of overstaying. What five? You become stingy with dwellings, families, material possessions, praise, and the teaching. These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time. What five? You’re not stingy with dwellings, families, material possessions, praise, and the teaching. These are the five benefits of staying for a reasonable length of time.”

225. Visiting Families (1st)

“Mendicants, there are these five drawbacks of visiting families. What five? You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. These are the five drawbacks of visiting families.”

226. Visiting Families (2nd)

“Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. What five? You often see members of the opposite sex. Seeing them, you become close. Being so close, you become intimate. Being intimate, lust overcomes you. When your mind is overcome by lust, you can expect that you will live the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life. These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.”

227. Riches

“Mendicants, there are these five drawbacks of riches. What five? Fire, water, kings, thieves, and unloved heirs all take a share. These are the five drawbacks of riches.

There are these five benefits of riches. What five? Riches enable you to bring pleasure and joy to yourself; your mother and father; your children, partners, bondservants, workers, and staff; and your friends and colleagues; and to keep them all happy. And they enable you to establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. These are the five benefits of riches.”

228. Eating Late

“Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”

229. Black Snakes (1st)

“Mendicants, there are these five drawbacks of a black snake. What five? It’s filthy, stinking, cowardly, frightening, and treacherous. These are the five dangers of a black snake.

In the same way there are five drawbacks of a female. What five? She’s filthy, stinking, cowardly, frightening, and treacherous. These are the five drawbacks of a female.”

230. Black Snakes (2nd)

“Mendicants, there are these five drawbacks of a black snake. What five? It’s angry, hostile, venomous, fork-tongued, and treacherous. These are the five dangers of a black snake.

In the same way there are five drawbacks of a female. What five? She’s angry, hostile, venomous, fork-tongued, and treacherous. This is a female’s venom: usually she’s very lustful. This is a female’s forked tongue: usually she speaks divisively. This is a female’s treachery: usually she’s an adulteress. These are the five drawbacks of a female.”

24. A Resident Mendicant

231. A Resident Mendicant

“Mendicants, a resident mendicant with five qualities is not admirable. What five? They’re not accomplished in being well-presented and doing their duties. They’re not very learned and don’t remember what they’ve learned. They’re not self-effacing and don’t enjoy self-effacement. They’re not a good speaker and don’t speak well. They’re witless, dull, and stupid. A resident mendicant with these five qualities is not admirable.

A resident mendicant with these five qualities is admirable. What five? They’re accomplished in being well-presented and doing their duties. They’re very learned and remember what they’ve learned. They’re self-effacing and enjoy self-effacement. They’re a good speaker and speak well. They’re wise, not dull and stupid. A resident mendicant with these five qualities is admirable.”

232. Liked

“Mendicants, a resident mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A resident mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

233. Lighting Up

“Mendicants, a resident mendicant with five qualities beautifies the monastery. What five? They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. A resident mendicant with these five qualities beautifies the monastery.”

234. Very Helpful

“Mendicants, a resident mendicant with five qualities is very helpful to the monastery. What five? They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They repair what is decayed and damaged. When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. A resident mendicant with these five qualities is very helpful to the monastery.”

235. A Compassionate Mendicant

“Mendicants, a resident mendicant with five qualities shows compassion to the lay people. What five? They encourage them in higher ethics. They equip them to see the truth of the teachings. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good sirs, in what is worthy.’ When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. A resident mendicant with these five qualities shows compassion to the lay people.”

236. Deserving Criticism (1st)

“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell.

A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.”

237. Deserving Criticism (2nd)

“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy and greedy regarding monasteries. They’re stingy and greedy regarding families. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell.

A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy and greedy regarding monasteries. They’re not stingy and greedy regarding families. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.”

238. Deserving Criticism (3rd)

“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy regarding monasteries, families, and material possessions. A resident mendicant with these five qualities is cast down to hell.

A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy regarding monasteries, families, and material possessions. A resident mendicant with these five qualities is raised up to heaven.”

239. Stinginess (1st)

“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? They’re stingy regarding monasteries, families, material possessions, and praise. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell.

A resident mendicant with five qualities is raised up to heaven. What five? They’re not stingy regarding monasteries, families, material possessions, and praise. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.”

240. Stinginess (2nd)

“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? They’re stingy regarding monasteries, families, material possessions, praise, and the teachings. A resident mendicant with these five qualities is cast down to hell.

A resident mendicant with five qualities is raised up to heaven. What five? They’re not stingy regarding monasteries, families, material possessions, praise, and the teachings. A resident mendicant with these five qualities is raised up to heaven.”

25. Bad Conduct

241. Bad Conduct (1st)

“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of bad conduct.

There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of good conduct.”

242. Bad Bodily Conduct (1st)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

243. Bad Verbal Conduct (1st)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

244. Bad Mental Conduct (1st)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

245. Bad Conduct (2nd)

“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You drift away from true teachings. You settle on untrue teachings. These are the five drawbacks of bad conduct.

There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You drift away from untrue teachings. You settle on true teachings. These are the five benefits of good conduct.”

246. Bad Bodily Conduct (2nd)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

247. Bad Verbal Conduct (2nd)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

248. Bad Mental Conduct (2nd)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

249. A Charnel Ground

“Mendicants, there are these five drawbacks to a charnel ground. What five? It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people. These are the five drawbacks of a charnel ground.

In the same way there are five drawbacks of a person like a charnel ground. What five? To start with, some person has filthy conduct by way of body, speech, and mind. This is how they’re filthy, I say. That person is just as filthy as a charnel ground.

Because of their filthy conduct, they get a bad reputation. This is how they’re stinky, I say. That person is just as stinky as a charnel ground.

Because of their filthy conduct, good-hearted spiritual companions avoid them from afar. That’s how they’re frightening, I say. That person is just as frightening as a charnel ground.

Because of their filthy conduct, they live together with people of a similar character. This is how they gather with savage monsters, I say. That person is just as much a gathering place of savage monsters as a charnel ground.

Because of their filthy conduct, when good-hearted spiritual companions see them they complain: ‘Oh, it’s so painful for us to have to live together with such as these.’ This is how there’s weeping, I say. This person is just as much a weeping place for many people as a charnel ground These are the five drawbacks of a person like a charnel ground.”

250. Faith in Individuals

“Mendicants, there are these five drawbacks of placing faith in an individual. What five? The individual to whom a person is devoted falls into an offense such that the Saṅgha suspends them. It occurs to them: ‘This person dear and beloved to me has been suspended by the Saṅgha.’ They lose much of their faith in mendicants. So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the first drawback in placing faith in an individual.

Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … This is the second drawback in placing faith in an individual.

Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away. It occurs to them: ‘This person dear and beloved to me has passed away.’ So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the fifth drawback in placing faith in an individual. These are the five drawbacks of placing faith in an individual.”

26. Ordination

251. Who Should Give Ordination

“Mendicants, ordination should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Ordination should be given by a mendicant with these five qualities.”

252. Who Should Give Dependence

“Mendicants, dependence should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Dependence should be given by a mendicant with these five qualities.”

253. Who Should Have a Novice as Attendant

“Mendicants, a novice should attend on a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. A novice should attend on a mendicant with these five qualities.”

254. Five Kinds of Stinginess

“Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. These are the five kinds of stinginess. The most contemptible of these five kinds of stinginess is stinginess with the teachings.”

255. Giving Up Stinginess

“Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. The spiritual life is lived to give up and cut out these five kinds of stinginess.”

256. The First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. After giving up these five qualities you can enter and remain in the first absorption.”

257–263. The Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. After giving up these five qualities you can realize perfection.”

264. Another Discourse on the First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can enter and remain in the first absorption.”

265–271. Another Discourse on the Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can realize perfection.”

27. Abbreviated Texts on Appointments

272. A Meal Assigner

“Mendicants, a person with five qualities should not be appointed as meal assigner. What five? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not. A person with these five qualities should not be appointed as meal assigner.

A person with five qualities should be appointed as meal assigner. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A person with these five qualities should be appointed as meal assigner.

A person with five qualities who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A meal assigner with these five qualities is raised up to heaven.”

273–285. A Lodgings Assigner

“Mendicants, a person with five qualities should not be appointed as lodgings assigner … they don’t know if a lodging has been assigned or not … A person with five qualities should be appointed as lodgings assigner … they know if a lodging has been assigned or not …

A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not …

A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not …

… robe receiver …

… robe distributor …

… porridge distributor …

… fruit distributor …

… cake distributor …

… dispenser of minor accessories …

… allocator of bathing cloths …

… bowl allocator …

… supervisor of monastery staff …

… supervisor of novices …

What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not. A supervisor of novices with these five qualities is raised up to heaven.”

28. Abbreviated Texts on Training Rules

286. A Monk

“Mendicants, a monk with five qualities is cast down to hell. What five? He kills living creatures, steals, has sex, lies, and uses alcoholic drinks that cause negligence. A monk with these five qualities is cast down to hell.

A monk with five qualities is raised up to heaven. What five? He doesn’t kill living creatures, steal, have sex, lie, or use alcoholic drinks that cause negligence. A monk with these five qualities is raised up to heaven.”

287–292. A Nun

“A nun … female intern … male novice … female novice … layman … laywoman … with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. With these five qualities they’re cast down to hell.

A nun … female intern … male novice … female novice … layman … laywoman … with five qualities is raised up to heaven. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. With these five qualities they’re raised up to heaven.”

293. An Ājīvaka

“Mendicants, an Ājīvaka ascetic with five qualities is cast down to hell. What five? They kill living creatures, steal, have sex, lie, and use alcoholic drinks that cause negligence. An Ājīvaka ascetic with these five qualities is cast down to hell.”

294–302. A Nigaṇṭha, Etc.

A Jain … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … one who performs rituals for the gods … with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. With these five qualities they’re cast down to hell.”

29. Abbreviated Texts Beginning With Greed

303

“For insight into greed, five things should be developed. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

304

“For insight into greed, five things should be developed. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

305

“For insight into greed, five things should be developed. What five? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. For insight into greed, these five things should be developed.”

306

“For insight into greed, five things should be developed. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

307

“For insight into greed, five things should be developed. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

308–1152

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.” “Of hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed.

What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For the letting go of negligence, these five things should be developed.”

The Book of the Fives is finished.

Numbered Discourses 6

1. Worthy of Offerings

1. Worthy of Offerings (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

2. Worthy of Offerings (2nd)

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

3. Faculties

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

4. Powers

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

5. The Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

6. The Thoroughbred (2nd)

“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

7. The Thoroughbred (3rd)

“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

8. Unsurpassable

“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. These are the six unsurpassable things.”

9. Topics for Recollection

“Mendicants, there are these six topics for recollection. What six? The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. These are the six topics for recollection.”

10. With Mahānāma

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?”

“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha.

Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching.

Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha.

Furthermore, a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics.

Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity.

Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities.

When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.”

2. Warm-hearted

11. Warm-hearted (1st)

“Mendicants, there are these six warm-hearted qualities. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.

These are the six warm-hearted qualities.”

12. Warm-hearted (2nd)

“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means …

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions …

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”

13. Elements of Escape

“Mendicants, there are these six elements of escape. What six? Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’

Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’

Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow negativity still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from negativity.’

Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’

Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’

Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupies the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

These are the six elements of escape.”

14. A Good Death

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“A mendicant lives life so as to not have a good death. And how do they live life so as to not have a good death?

Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who lives life like this does not have a good death. This is called a mendicant who enjoys identity, who hasn’t given up identity to rightly make an end of suffering.

A mendicant lives life so as to have a good death. And how do they live life so as to have a good death?

Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who lives life like this has a good death. This is called a mendicant who enjoys extinguishment, who has given up identity to rightly make an end of suffering.

A creature who likes to proliferate,
enjoying proliferation,
fails to reach extinguishment,
the supreme sanctuary.

But one who gives up proliferation,
enjoying the state of non-proliferation,
reaches extinguishment,
the supreme sanctuary.”

15. Regret

There Sāriputta addressed the mendicants: “As a mendicant makes their bed, so they must lie in it, and die tormented by regrets. And how do they die tormented by regrets?

Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who makes their bed like this must lie in it, and die tormented by regrets. This is called a mendicant who enjoys identity, who hasn’t given up identity to rightly make an end of suffering.

As a mendicant makes their bed, so they must lie in it, and die free of regrets. And how do they die free of regrets?

Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who makes their bed like this must lie in it, and die free of regrets. This is called a mendicant who enjoys extinguishment, who has given up identity to rightly make an end of suffering.

A creature who likes to proliferate,
enjoying proliferation,
fails to reach extinguishment,
the supreme sanctuary.

But one who gives up proliferation,
enjoying the state of non-proliferation,
reaches extinguishment,
the supreme sanctuary.”

16. Nakula’s Father

At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Now at that time the householder Nakula’s father was sick, suffering, gravely ill. Then the housewife Nakula’s mother said to him:

“Householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha. Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ But you should not see it like this. I’m skilled at spinning cotton and carding wool. I’m able to provide for the children and keep up the household carpets. So householder, don’t pass away with concerns …

Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ But you should not see it like this. Both you and I know that we have remained celibate while at home for the past sixteen years. So householder, don’t pass away with concerns …

Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ But you should not see it like this. When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more. So householder, don’t pass away with concerns …

Householder, you might think: ‘The housewife Nakula’s mother won’t fulfill ethics.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who fulfills their ethics. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns …

Householder, you might think: ‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns …

Householder, you might think: ‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of uncertainty, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of uncertainty, and gained assurance. And I am independent of others in the Teacher’s instructions. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha.”

And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot. And that’s how Nakula’s father recovered from that illness. Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion. She is one of those white-robed disciples of the Buddha who fulfills their ethics. She is one of those white-robed disciples of the Buddha who has internal serenity of heart. She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of uncertainty, and gained assurance. And she is independent of others in the Teacher’s instructions. You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.”

17. Sleep

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. Venerables Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda did the same. The Buddha spent most of the night sitting meditation, then got up from his seat and entered his dwelling. And soon after the Buddha left those venerables each went to their own dwelling. But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. Seeing them, he went to the assembly hall, sat down on the seat spread out, and addressed the mendicants.

“Mendicants, where is Sāriputta? Where are Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhika, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda? Where have these senior disciples gone?” “Soon after the Buddha left those venerables each went to their own dwelling.” “So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring? What do you think, mendicants? Have you ever seen or heard of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.

What do you think, mendicants? Have you ever seen or heard of an appointed official … a hereditary official … a general … a village chief … or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.

What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not committed to wakefulness, they’re unable to discern skillful qualities, and they’re not committed to developing the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.

So you should train like this: ‘We will guard our sense doors, eat in moderation, be committed to wakefulness, discern skillful qualities, and be committed to developing the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.”

18. A Fish Dealer

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While walking along the road he saw a fish dealer in a certain spot selling fish which he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the mendicants: “Mendicants, do you see that fish dealer selling fish which he killed himself?” “Yes, sir.”

“What do you think, mendicants? Have you ever seen or heard of a fish dealer selling fish which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the fish are brought for the slaughter he regards them with bad intentions.

What do you think, mendicants? Have you ever seen or heard of a butcher of cattle selling cattle which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the cattle are brought for the slaughter he regards them with bad intentions.

What do you think, mendicants? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are brought for the slaughter he regards them with bad intentions. By regarding even animals brought for the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”

19. Mindfulness of Death (1st)

At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. But do you develop mindfulness of death?”

When he said this, one of the mendicants said to the Buddha: “Sir, I develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

When this was said, the Buddha said to those mendicants: “The mendicants who develop mindfulness of death by wishing to live for a day and night …

or to live for a day …

or to live as long as it takes to eat a meal of alms-food …

or to live as long as it takes to chew and swallow four or five mouthfuls …

These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.

But the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful …

or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out …

These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.

So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.”

20. Mindfulness of Death (2nd)

At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?

As day passes by and night draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die tonight?’

Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

Or else, as night passes by and day draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die today?’

Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

3. Unsurpassable

21. At Sāma Village

At one time the Buddha was staying among the Sakyans near the little village of Sāma, by a lotus pond. Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, three qualities lead to the decline of a mendicant. What three? Relishing work, talk, and sleep. These three qualities lead to the decline of a mendicant.” That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened, adding: “It’s unfortunate for those of you who even the deities know are declining in skillful qualities.

I will teach you three more qualities that lead to decline. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what, mendicants, are three qualities that lead to decline? Enjoyment of company, being hard to correct, and having bad friends. These three qualities lead to decline.

Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities.”

22. Non-decline

“Mendicants, I will teach you these six qualities that prevent decline. … And what, mendicants, are the six qualities that prevent decline? Not relishing work, talk, sleep, and company, being easy to correct, and having good friends. These six qualities prevent decline.

Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.”

23. Dangers

“‘Danger’, mendicants, is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘tie’, and ‘bog’ are terms for sensual pleasures.

And why is ‘danger’ a term for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. And why are ‘suffering’, ‘disease’, ‘boil’, ‘tie’, and ‘bog’ terms for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, ties, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.

Danger, suffering, disease, boils,
and ties and bogs both.
These describe the sensual pleasures
to which ordinary people are attached.

Seeing the danger in grasping,
the origin of birth and death,
they’re freed by not grasping,
with the ending of birth and death.

Happy, they’ve come to a safe place,
extinguished in this very life.
They’ve gone beyond all threats and dangers,
and risen above all suffering.”

24. The Himalaya

“Mendicants, a mendicant who has six qualities could split apart Himalaya, the king of mountains. How much more so this wretched ignorance! What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. A mendicant who has these six qualities could split apart Himalaya, the king of mountains. How much more so this wretched ignorance!”

25. Topics for Recollection

“Mendicants, there are these six topics for recollection. What six? Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this some sentient beings are purified.

Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is a supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’

When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this some sentient beings are purified.

These are the six topics for recollection.”

26. With Mahākaccāna

There Mahākaccāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahākaccāna said this: “It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.

What six? Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings have the factors for purity.

Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is a supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …

Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings have the factors for purity.

It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.”

27. Proper Occasions (1st)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how many occasions are there for going to see an esteemed mendicant?” “Mendicant, there are six occasions for going to see an esteemed mendicant.

What six? Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: ‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.’ Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … This is the second occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … This is the third occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … This is the fourth occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … This is the fifth occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say: ‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements.’ Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.

These are the six occasions for going to see an esteemed mendicant.”

28. Proper Occasions (2nd)

At one time several senior mendicants were staying near Benares, in the deer park at Isipatana. Then after the meal, on their return from alms-round, this discussion came up among them while sitting together in the pavilion. “Reverends, how many occasions are there for going to see an esteemed mendicant?”

When this was said, one of the mendicants said to the senior mendicants: “Reverends, there’s a time after an esteemed mendicant’s meal when they return from alms-round. Having washed their feet they sit down cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.”

When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time the fatigue from walking and from eating has not faded away. There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.”

When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day. There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.”

When this was said, one of the mendicants said to that mendicant: “Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time their body is full of vitality and they find it easy to focus on the Buddha’s instructions.”

When this was said, Venerable Mahākaccāna said to those senior mendicants: “Reverends, I have heard and learned this in the presence of the Buddha: ‘Mendicants, there are six occasions for going to see an esteemed mendicant.

What six? Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: “My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.” Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …

dullness and drowsiness …

restlessness and remorse …

doubt …

Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say: “I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements.” Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.’

Reverends, I have heard and learned this in the presence of the Buddha: ‘These are the six occasions for going to see an esteemed mendicant.’”

29. With Udāyī

Then the Buddha said to Udāyī: “Udāyī, how many topics for recollection are there?” When he said this, Udāyī kept silent. And a second time … and a third time, the Buddha said to him: “Udāyī, how many topics for recollection are there?” And a second time and a third time Udāyī kept silent.

Then Venerable Ānanda said to Venerable Udāyī: “Reverend Udāyī, the teacher is addressing you.” “Reverend Ānanda, I hear the Buddha. It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is a topic for recollection.”

Then the Buddha said to Venerable Ānanda: “Ānanda, I know that this foolish man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?”

“Sir, there are five topics for recollection. What five? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life.

Furthermore, a mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.

Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire.

Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’.

Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. These are the five topics for recollection.”

“Good, good, Ānanda. Well then, Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and works mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.”

30. Unsurpassable

“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection.

And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing.

But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing.

But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition.

But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training.

But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service.

But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection.

These are the six unsurpassable things.

They’ve gained the unsurpassed seeing,
the unsurpassed hearing,
and the unsurpassable acquisition.
They enjoy the unsurpassable training

and serve with care.
Then they develop recollection
connected with seclusion,
which is safe, and leads to the deathless.

They rejoice in diligence,
self-disciplined and ethically restrained.
And in time they understand
where suffering ceases.”

4. Deities

31. A Trainee

“These six things lead to the decline of a mendicant trainee. What six? They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. These six things lead to the decline of a mendicant trainee.

These six things don’t lead to the decline of a mendicant trainee. What six? They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. These six things don’t lead to the decline of a mendicant trainee.”

32. Non-decline (1st)

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality. These six things don’t lead to the decline of a mendicant.” That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:

“Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
a mendicant who respects diligence
and hospitality
can’t decline,
and has drawn near to extinguishment.”

33. Non-decline (2nd)

“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence. These six things don’t lead to the decline of a mendicant.’ That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.

Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
having both conscience and prudence,
reverential and respectful,
such a one can’t decline,
and has drawn near to extinguishment.”

34. With Mahāmoggallāna

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind: “Which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. There they knew that Tissa the Brahmā was very mighty and powerful.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm. Tissa saw Moggallāna coming off in the distance, and said to him: “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side. Moggallāna said to him:

“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” “The gods of the Four Great Kings know this.”

“But do all of them know this?” “No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”

“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” “The gods of these various classes know this.”

“But do all of them know this?” “No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”

Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove.

35. Things That Play a Part in Realization

“These six things play a part in realization. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. These are the six things that play a part in realization.”

36. Roots of Quarrels

“Mendicants, there are these six roots of quarrels. What six? Firstly, a mendicant is angry and hostile. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.

Furthermore, a mendicant is offensive and contemptuous … They’re envious and mean … devious and deceitful … with wicked desires and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. These are the six roots of quarrels.”

37. A Gift With Six Factors

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a teacher’s offering for the mendicant Saṅgha headed by Sāriputta and Moggallāna. The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, and he addressed the mendicants: “This Veḷukaṇṭakī, Nanda’s mother, is preparing a teacher’s offering for the mendicant Saṅgha headed by Sāriputta and Moggallāna.

And how does a teacher’s offering have six factors? Three factors apply to the donor and three to the recipients. What three factors apply to the donor? It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted. These three factors apply to the donor.

What three factors apply to the recipients? It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. These three factors apply to the recipients. Thus three factors apply to the donor and three to the recipients. That’s how a teacher’s offering has six factors.

It’s not easy to grasp the merit of such an offering by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, it’s not easy to grasp the merit of such an offering …

A good mood before giving,
confidence while giving,
feeling uplifted after giving:
this is the perfect sacrifice.

Free of greed, free of hate,
free of delusion, undefiled;
this is the field for the perfect sacrifice,
the restrained spiritual practitioners.

After rinsing,
you give with your own hands.
This sacrifice is very fruitful
for both yourself and others.

When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”

38. One’s Own Volition

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, this is my doctrine and view: One does not act of one’s own volition, nor does one act of another’s volition.” “Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?

What do you think, brahmin, is there an element of initiative?” “Yes, sir.” “Since this is so, do we find sentient beings who initiate activity?” “Yes, sir.” “Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.

What do you think, brahmin, is there an element of persistence … exertion … strength … perseverance … energy?” “Yes, sir.” “Since this is so, do we find sentient beings who have energy?” “Yes, sir.” “Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another.

Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

39. Sources

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”

40. With Kimbila

So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.”

41. A Tree Trunk

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk, and he addressed the mendicants: “Reverends, do you see this large tree trunk?” “Yes, reverend.”

“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. Why is that? Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth. If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … Or they could determine it to be nothing but fire … Or they could determine it to be nothing but air … Or they could determine it to be nothing but beautiful … Or they could determine it to be nothing but ugly. Why is that? Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.”

42. With Nāgita

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed on in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita: “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

Take a mendicant living in the neighborhood of a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’ So I’m not pleased that that mendicant is living in the neighborhood of a village.

Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it, or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns, and capital cities and make their home there. So I’m not pleased that that mendicant is living in the neighborhood of a village.

Take a mendicant who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.

Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

5. About Dhammika

43. The Giant

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.” “Yes, sir,” Ānanda replied.

So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda: “Come, Ānanda, let’s go to the eastern gate to bathe.” “Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying himself.

Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments. When people saw it they exclaimed: “The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!” When they said this, Venerable Udāyī said to the Buddha: “Sir, is it only when they see elephants with such a huge, formidable body that people exclaim: ‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?” “Udāyī, when they see elephants with such a huge, formidable body people exclaim: ‘A giant, such a giant!’ And also when they see a horse with a huge, formidable body … When they see a bull with a huge, formidable body … When they see a snake with a huge, formidable body … When they see a tree with a huge, formidable body … And when they see a human being with such a huge, formidable body people exclaim: ‘A giant, such a giant!’ But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”

“It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’ And I celebrate the well-spoken words of the Buddha with these verses:

A person who has become awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
loves peace of mind.

Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.

He has transcended all fetters,
and escaped from entanglements.
Delighting in the renunciation of sensual pleasures,
he’s freed like gold from stone.

That giant outshines all,
as the Himalaya outshines other mountains.
Of all those named ‘giant’,
he is truly named, supreme.

I’ll extol the giant for you,
for he does nothing monstrous.
Gentleness and harmlessness
are two feet of the giant.

Austerity and celibacy
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.

Mindfulness is his neck, his head is wisdom—
investigation and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.

Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,

the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.

He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.

Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.

A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but the water doesn’t cling to it.

Just so the Buddha is born in the world,
and lives in the world,
but the world doesn’t stick to him,
as the water does not stick to the lotus.

A great blazing fire
dies down when the fuel runs out.
When the coals have gone out
it’s said to be ‘extinguished’.

This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.

Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
will become extinguished without defilements.”

44. With Migasālā

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:

“Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the group of Joyful Gods. But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the group of Joyful Gods. How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” “You’re right, sister, but that’s how the Buddha declared it.”

Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world.

What six? Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Take another person who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse.

Judgmental people compare them … I, or someone like me, may pass judgment on people.

Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world.

If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

45. Debt

“Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the noble one.

Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.

In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes. They wish, plan, speak, and act with the thought: ‘Don’t let anyone find out about me.’ This is how they pay interest, I say.

Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.

When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.

That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm.

Poverty is said to be suffering in the world,
and so is being in debt.
A poor person who has fallen in debt
worries even when spending the loan.

And then they’re prosecuted,
or even thrown in jail.
Such imprisonment is true suffering
for someone who prays for pleasure and possessions.

In the same way, in the noble one’s training
whoever has no faith,
no conscience or prudence,
contemplates bad deeds.

After doing bad things
by way of body,
speech, and mind,
they wish ‘May no-one find me out!’

Their behavior is creepy
by body, speech, and mind.
They pile up bad deeds
every which way, again and again.

That stupid evildoer,
knowing their own misdeeds,
is a poor person who has fallen in debt,
and worries even when spending the loan.

And when in village or wilderness
they’re prosecuted
by painful mental plans,
which are born of remorse.

That stupid evildoer,
knowing their own misdeeds,
goes to one of the animal realms,
or is trapped in hell.

Such imprisonment is true suffering,
from which a wise person is released.
With confident heart, they give
with wealth that is properly earned.

That faithful householder
wins both ways:
welfare and benefit in this life,
and happiness in the next.
This is how, for a householder,
merit grows by generosity.

In the same way, in the noble one’s training,
whoever is grounded in faith,
with conscience and prudence,
wise, and restrained in ethical conduct,

is said to live happily
in the noble one’s training.
After gaining spiritual bliss,
they concentrate on equanimity.

They give up the five hindrances,
constantly energetic,
and enter the absorptions,
unified, self-disciplined, and mindful.

Truly knowing in this way
the end of all fetters,
by not grasping in any way,
their mind is rightly freed.

To that poised one, rightly freed
with the end of the fetters of rebirth,
the knowledge comes:
‘My freedom is unshakable.’

This is the ultimate knowledge.
This is the supreme happiness.
Sorrowless, stainless, secure:
this is the highest freedom from debt.”

46. By Mahācunda

So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahācunda said this:

“Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption meditation: ‘They say, “We practice absorption! We practice absorption!” And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

So you should train like this: ‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption meditation.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless.

So you should train like this: ‘As mendicants who practice absorption meditation, we will praise mendicants who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

47. Realizable in This Very life (1st)

And then the wanderer Moliyasīvaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Sir, they speak of ‘a teaching realizable in this very life’. In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

What do you think, Sīvaka? When there’s hate … delusion … greedy thoughts … hateful thoughts … When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?” “Yes, sir.” “Since you know this, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

48. Realizable in This Very Life (2nd)

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, they speak of ‘a teaching realizable in this very life’. In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” “Yes, sir.” “Since you know this, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

49. With Khema

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:

“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” This is what Khema said, and the teacher approved. Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And then, not long after Khema had left, Sumana said to the Buddha: “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” This is what Sumana said, and the teacher approved. Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And then, soon after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how people from good families declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some foolish people here who declare enlightenment as a joke. Later they will fall into anguish.

They don’t rank themselves
as being higher, or lower, or equal.
Rebirth is ended, the spiritual journey has been completed.
They live freed from fetters.”

50. Sense Restraint

“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

51. With Ānanda

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep rehearsing the teachings they’ve already got to know? And how do they come to understand what they haven’t understood before?” “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” “Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” “Yes, reverend,” Sāriputta replied. Ānanda said this:

“Reverend Sāriputta, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. They enter the rains retreat in a monastery with senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep rehearsing the teachings they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”

“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these six qualities. For Ānanda memorizes the teaching … Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.”

52. Aristocrats

And then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Aristocrats, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Aristocrats, brahmin, have wealth as their ambition. They explore for wisdom. They’re committed to power. They insist on territory. Their ultimate goal is sovereignty.”

“Brahmins, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Brahmins have wealth as their ambition. They explore for wisdom. They’re committed to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.”

“Householders, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Householders have wealth as their ambition. They explore for wisdom. They’re committed to their profession. They insist on work. Their ultimate goal is to complete their work.”

“Women, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Women have a man as their ambition. They explore for adornments. They’re committed to their children. They insist on being without a co-wife. Their ultimate goal is sovereignty.”

“Bandits, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Bandits have theft as their ambition. They explore for a hiding-place. They’re committed to their sword. They insist on darkness. Their ultimate goal is invisibility.”

“Ascetics, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?” “Ascetics have patience and gentleness as their ambition. They explore for wisdom. They’re committed to ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment.”

“It’s incredible, Master Gotama, it’s amazing! Master Gotama knows the ambition, exploration, commitment, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

53. Diligence

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?” “There is, brahmin.”

“So what is it?” “Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.

The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.

The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing …

A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing …

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing …

All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing …

The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.

This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

54. About Dhammika

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves: “We have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?” Then the local lay followers thought to themselves: “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don’t we banish Venerable Dhammika?”

Then the local lay followers went up to Venerable Dhammika and said to him: “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves: …

They said to Venerable Dhammika: “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves: “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” Then the local lay followers went up to Venerable Dhammika and said to him: “Sir, please leave all seven monasteries in our native land.” Then Venerable Dhammika thought: “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?” Then Venerable Dhammika thought: “Why don’t I go to see the Buddha?”

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “So, Brahmin Dhammika, where have you come from?” “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you’ve been banished from all of those places, you have come to me.

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No-one guarded the fruit, yet no-one damaged another’s fruits.

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought: ‘It’s incredible, it’s amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Then the royal banyan tree gave no more fruit.

Then King Koravya went up to Sakka, lord of gods, and said to him: ‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Then Sakka went up to that deity, and said: ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Because, my good sir, a violent storm came and felled and uprooted my home.’ ‘Well, did you stand by your tree’s duty when the storm came?’ ‘But my good sir, how does a tree stand by its duty?’ ‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ ‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ ‘I will stand by a tree’s duty! May my home be as it was before!’

Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” “But sir, how do I stand by an ascetic’s duty?” “When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. That’s how an ascetic stands by an ascetic’s duty.” “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”

“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Once upon a time there was a teacher called Mūgapakkha …

Aranemi …

Kuddālaka …

Hatthipāla …

Jotipāla. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the way to rebirth in the company of Brahmā. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.

What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?” “Yes, sir.” “They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’ That is how you should train.

Sunetta and Mūgapakkha,
and Aranemi the brahmin,
Hatthipāla the student,
and Kuddālaka were Teachers.

And Jotipāla Govinda
was priest for seven kings.
These six famous teachers,
harmless ones of the past,

were free of the stench of decay, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the Brahmā realm.

Many hundreds of
their disciples were also
free of the stench of decay, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the Brahmā realm.

A man who insults
with hateful intent
these outside seers,
free of desire, immersed in samādhi,
makes much bad karma.

But the man who insults
with hateful intent
a single person accomplished in view,
a mendicant disciple of the Buddha,
makes even more bad karma.

You shouldn’t attack a holy person,
who has given up the grounds for views.
This person is called
the seventh of the noble Saṅgha.

They’re not free of desire for sensual pleasures,
and their faculties are still immature:
faith, mindfulness, and energy,
serenity and discernment.

If you attack such a mendicant,
you first hurt yourself.
Having hurt yourself,
you harm the other.

But if you protect yourself,
the other is also protected.
So you should protect yourself.
An astute person is always uninjured.”

6. The Great Chapter

55. With Soṇa

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood. Then as he was in private retreat this thought came to his mind: “I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?”

Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa, and sat on the seat spread out. Soṇa bowed to the Buddha and sat down to one side. The Buddha said to him:

“Soṇa, as you were in private retreat didn’t this thought come to your mind: ‘I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’” “Yes, sir.”

“What do you think, Soṇa? When you were still a layman, weren’t you a good harp player?” “Yes, sir.” “When your harp’s strings were tuned too tight, was it resonant and playable?” “No, sir.”

“When your harp’s strings were tuned too slack, was it resonant and playable?” “No, sir.”

“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” “Yes, sir.”

“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the characteristics that condition this situation.” “Yes, sir,” Soṇa replied. After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak.

After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the characteristics that condition this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Soṇa became one of the perfected.

Then, when Soṇa had attained perfection, he thought: “Why don’t I go to the Buddha and declare my enlightenment in his presence?” Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ But it should not be seen like this. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ But it should not be seen like this. …

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’ But it should not be seen like this. …

They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. Even if compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t overcome the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … The mind remains unaffected. It is steady, imperturbable, observing disappearance.

When you’re dedicated to renunciation
and seclusion of heart;
when you’re dedicated to kindness
and the end of grasping;

when you’re dedicated to the ending of craving
and clarity of heart;
and you’ve seen the arising of the senses,
your mind is rightly freed.

To that poised one, rightly freed
a mendicant with peaceful mind,
there’s nothing to be improved,
and nothing more to do.

As the wind cannot stir
a solid mass of rock,
so too sights, tastes, sounds,
smells, and touches—the lot—

and thoughts, whether liked or disliked,
don’t disturb the poised one.
Their mind is steady and free
as they observe disappearance.”

56. With Phagguṇa

Now at that time Venerable Phagguṇa was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Venerable Phagguṇa is sick. Sir, please go to Venerable Phagguṇa out of compassion.” The Buddha consented in silence. Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa. Venerable Phagguṇa saw the Buddha coming off in the distance and tried to rise on his cot. Then the Buddha said to him: “It’s all right, Phagguṇa, don’t get up. There are some seats spread out by others, I will sit there.” He sat on the seat spread out and said to Venerable Phagguṇa:

“Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.

The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well.

The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. I’m not keeping well.

The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver. I’m not keeping well.

The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.” Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left.

Not long after the Buddha left, Venerable Phagguṇa passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, soon after the Buddha left, Venerable Phagguṇa died. At the time of his death, his faculties were bright and clear.”

“And why shouldn’t his faculties be bright and clear? The mendicant Phagguṇa’s mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them.

Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six? Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching.

Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching.

These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”

57. The Six Classes of Rebirth

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white.

The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

The blue class of rebirth consists of mendicants who live on thorns, and any others who teach the efficacy of deeds and action.

The red class of rebirth consists of the Jain ascetics who wear one cloth.

The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.

The white class of rebirth consists of male and female Ājīvaka ascetics.

And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.

These are the six classes of rebirth that Pūraṇa Kassapa describes.”

“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?” “No, sir.” “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.

I, however, also describe six classes of rebirth. Listen and pay close attention, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a dark class give rise to a dark result? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a dark class gives rise to a dark result.

And how does someone born into a dark class give rise to a bright result? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a dark class gives rise to a bright result.

And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in a low family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a bright class give rise to a dark result? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a bright class gives rise to a dark result.

And how does someone born into a bright class give rise to a bright result? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a bright class give rise to a bright result.

And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

These are the six classes of rebirth.”

58. Defilements

“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.

What six? It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By getting rid, they’ve given up the defilements that should be given up by getting rid. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting properly, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’ Reflecting properly, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ Reflecting properly, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’ Reflecting properly, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

59. With Dārukammika

So I have heard. At one time the Buddha was staying at Nādika in the brick house. Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, I wonder whether your family gives gifts?” “It does, sir. Gifts are given to those mendicants who are perfected or on the path to perfection; they live in the wilderness, eat only alms-food, and wear rag robes.”

“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.

If a mendicant living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy.

If a mendicant who lives in the neighborhood of a village is restless … then in this respect they’re reprehensible. If a mendicant who lives in the neighborhood of a village is not restless … then in this respect they’re praiseworthy.

If a mendicant who eats only alms-food is restless … then in this respect they’re reprehensible. If a mendicant who eats only alms-food is not restless … then in this respect they’re praiseworthy.

If a mendicant who accepts invitations is restless … then in this respect they’re reprehensible. If a mendicant who accepts invitations is not restless … then in this respect they’re praiseworthy.

If a mendicant who wears rag robes is restless … then in this respect they’re reprehensible. If a mendicant who wears rag robes is not restless … then in this respect they’re praiseworthy.

If a mendicant who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy.

Go ahead, householder, give gifts to the Saṅgha. Your mind will become bright and clear, and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” “Sir, from this day forth I will give gifts to the Saṅgha.”

60. With Hatthisāriputta

So I have heard. At one time the Buddha was staying near Benares, in the deer park at Isipatana. Now at that time several senior mendicants, after the meal, on their return from alms-round, sat together in the pavilion talking about the teachings. Venerable Citta Hatthisāriputta interrupted them while they were talking. Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta: “Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.” When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita: “Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, and quite capable of talking about the teachings with the senior mendicants.”

“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind. Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life.

Suppose an ox fond of crops was tied up or shut in a pen. Would it be right to say that that ox will never again invade the crops?” “No it would not, reverend. For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.” “In the same way, take a person who is the sweetest of the sweet … As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life.

Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They reject the training and return to a lesser life. Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. Would it be right to say that now dust will never appear at this crossroad again?” “No it would not, reverend. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” “In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They reject the training and return to a lesser life.

Take another case of a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They reject the training and return to a lesser life. Suppose there was a large pond not far from a town or village. After it rained heavily there the clams and mussels, and pebbles and gravel would vanish. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” “No it would not, reverend. For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” “In the same way, take another case of a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They reject the training and return to a lesser life.

Take the case of another person who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They reject the training and return to a lesser life. Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. Would it be right to say that now food will never appeal to this person again?” “No it would not, reverend. For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. But when the nourishment vanishes food will appeal again.” “In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They reject the training and return to a lesser life.

Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They reject the training and return to a lesser life. Suppose that in a mountain glen there was a lake, unruffled and free of waves. Would it be right to say that now waves will never appear in this lake again?” “No it would not, reverend. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” “In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They reject the training and return to a lesser life.

Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart. Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life. Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?” “No it would not, reverend. For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.” “In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart … They reject the training and return to a lesser life.”

Then after some time Venerable Citta Hatthisāriputta rejected the training and returned to a lesser life. Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said: “Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that he had gained such and such meditative attainments, yet he would still reject the training and return to a lesser life? Or did deities tell you about it?” “Reverends, I comprehended his mind and knew this. And deities also told me.”

Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still rejected the training and returned to a lesser life.” “Mendicants, soon Citta will remember renunciation.”

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Citta Hatthisāriputta became one of the perfected.

61. In the Middle

So I have heard. At one time the Buddha was staying near Benares, in the deer park at Isipatana. Now at that time, after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them: “Reverends, this was said by the Buddha in the ‘The Way to the Beyond’, in ‘The Questions of Metteyya’:

‘The sage has known both ends,
and is not stuck in the middle.
He is a great man, I declare,
he has escaped the seamstress here.’

But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” When this was said, one of the mendicants said to the senior mendicants: “Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.”

“Yes, reverend,” those senior mendicants replied. Then those senior mendicants went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. They asked, “Sir, who has spoken well?” “Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in the ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said:

‘The sage has known both ends,
and is not stuck in the middle.
He is a great man, I declare,
he has escaped the seamstress here.’

Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

62. Knowledge of the Faculties of Persons

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The mendicants entered Daṇḍakappaka to look for a guest house.

Then Venerable Ānanda together with several mendicants went to the Aciravati River to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. Then a certain mendicant went up to Venerable Ānanda, and said to him: “Reverend Ānanda, when the Buddha declared that Devadatta was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after fully deliberating, or was this just a way of speaking?” “You’re right, reverend, that’s how the Buddha declared it.”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. How on earth can he take something that I have declared definitively to be ambiguous? I do not see a single other person I have made a declaration about after giving such full deliberation as Devadatta. As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable.

Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces. In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.” “Well then, Ānanda, listen and pay close attention, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this person is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future … This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.

When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this person is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown on a large rock. Wouldn’t you know that those seeds would not grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future … This is how another individual is known to the Realized One …

When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”

When he said this, Venerable Ānanda said to the Buddha: “Sir, can you describe three other persons who are counterparts of these three?” “I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this person is still liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. They were placed on a large rock. Wouldn’t you know that those coals would not grow, increase, and spread?” “Yes, sir.” “Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” “Yes, sir.” “Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future …

When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this person is not liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?” “Yes, sir.” “Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” “Yes, sir.” “Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future …

When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ Suppose that there were some cool, extinguished coals. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.

And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”

63. Penetrative

“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.

‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’.

Greedy intention is a person’s sensual pleasure.
The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but a sage removes desire for them.

And what is the source of sensual pleasures? Contact is their source.

And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.

And what is the result of sensual pleasures? When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures.

And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three feelings: pleasant, painful, and neutral.

And what is the source of feelings? Contact is their source.

And what is the diversity of feelings? There are carnal pleasant feelings, spiritual pleasant feelings, carnal painful feelings, spiritual painful feelings, carnal neutral feelings, and spiritual neutral feelings. This is called the diversity of feelings.

And what is the result of feelings? When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds— this is called the result of feelings.

And what is the cessation of feelings? When contact ceases, feelings cease. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and thoughts.

And what is the source of perceptions? Contact is their source.

And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different. This is called the diversity of perceptions.

And what is the result of perceptions? Communication is the result of perception, I say. You communicate something just as you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions.

And what is the cessation of perception? When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance.

And what is the source of defilements? Ignorance is the source of defilements.

And what is the diversity of defilements? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of defilements.

And what is the result of defilements? When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of defilements.

And what is the cessation of defilements? When ignorance ceases, defilements cease. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is choice that I call deeds. For after making a choice one acts by way of body, speech, and mind.

And what is the source of deeds? Contact is their source.

And what is the diversity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of deeds.

And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.

And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

And what is the source of suffering? Craving is the source of suffering.

And what is the diversity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the diversity of suffering.

And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering.

And what is the cessation of suffering? When craving ceases, suffering ceases. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it.

This is the penetrative exposition of the teaching.”

64. The Lion’s Roar

“Mendicants, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What six? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …

Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, the Realized One answers them just as he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons, the Realized One answers them just as he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments, the Realized One answers them just as he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of recollection of past lives, the Realized One answers them just as he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, the Realized One answers them just as he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, the Realized One answers them just as he has truly known it.

And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion. And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with immersion, not for those without immersion. And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion. And true knowledge of the recollection of past lives is for those with immersion, not for those without immersion. And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion. And true knowledge of the ending of defilements is for those with immersion, not for those without immersion. And so, mendicants, immersion is the path. No immersion is the wrong path.”

7. A God

65. The Fruit of Non-Return

“Mendicants, without giving up six things you can’t realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. Without giving up these six things you can’t realize the fruit of non-return.

After giving up six things you can realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. After giving up these six things you can realize the fruit of non-return.”

66. Perfection

“Mendicants, without giving up six things you can’t realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. Without giving up these six things you can’t realize perfection.

After giving up six things you can realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. After giving up these six things you can realize perfection.”

67. Friends

“Mendicants, it’s totally impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible give up desire to be reborn in the realm of luminous form or in the formless realm.

It’s possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible give up desire to be reborn in the realm of luminous form or in the formless realm.”

68. Enjoying Company

“Mendicants, it’s totally impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. Without taking pleasure in being alone in seclusion, it’s impossible to learn the characteristics of the mind. Without learning the characteristics of the mind, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. Without fulfilling right immersion, it’s impossible to give up the fetters. Without giving up the fetters, it’s impossible to realize extinguishment.

It’s totally possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. For someone who takes pleasure in being alone in seclusion, it’s possible to learn the characteristics of the mind. For someone who learns the characteristics of the mind, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion. Having fulfilled right immersion, it’s possible to give up the fetters. Having given up the fetters, it’s possible to realize extinguishment.”

69. A God

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to correct, and good friendship. These six things don’t lead to the decline of a mendicant.” That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to correct, and good friendship. These six things don’t lead to the decline of a mendicant.’ That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to correct … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. It’s when a mendicant personally respects the Teacher … They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to correct … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. This is how to understand the detailed meaning of what I said in brief.”

70. Immersion

“Mendicants, it’s totally impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far. It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. It’s impossible that they’ll recollect many kinds of past lives, with features and details. It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds. It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.

But it’s totally possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … It’s possible that they’ll understand the minds of other beings … It’s possible that they’ll recollect many kinds of past lives, with features and details. It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds. It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

71. Capable of Realizing

“Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable. A mendicant with these six qualities is incapable of realizing anything that can be realized, in each and every case.

A mendicant with six qualities is capable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable. A mendicant with these six qualities is capable of realizing anything that can be realized, in each and every case.”

72. Strength

“Mendicants, a mendicant who has six qualities can’t attain strength in immersion. What six? It’s when a mendicant is not skilled in entering immersion, skilled in remaining in immersion, or skilled in emerging from immersion. And they don’t practice carefully and persistently, and they don’t do what’s suitable. A mendicant who has these six qualities can’t attain strength in immersion.

A mendicant who has six qualities can attain strength in immersion. What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, and skilled in emerging from immersion. And they practice carefully and persistently, and do what’s suitable. A mendicant who has these six qualities can attain strength in immersion.”

73. First Absorption (1st)

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures haven’t been truly seen clearly with right wisdom. Without giving up these six qualities you can’t enter and remain in the first absorption.

But after giving up these six qualities you can enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom. After giving up these six qualities you can enter and remain in the first absorption.”

74. First Absorption (2nd)

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts and perceptions. Without giving up these six qualities you can’t enter and remain in the first absorption.

But after giving up these six qualities you can enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts and perceptions. After giving up these six qualities you can enter and remain in the first absorption.”

8. Perfection

75. Suffering

“Mendicants, when a mendicant has six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What six? Sensual, malicious, and cruel thoughts and perceptions. When a mendicant has these six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What six? Thoughts of renunciation, love, and kindness. And perceptions of renunciation, love, and kindness. When a mendicant has these six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

76. Perfection

“Mendicants, without giving up six things you can’t realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. Without giving up these six qualities you can’t realize perfection.

After giving up six things you can realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. After giving up these six things you can realize perfection.”

77. Superhuman States

“Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.

But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

78. Joy and Happiness

“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, harmlessness, and non-proliferation. When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

79. Achievement

“Mendicants, a mendicant who has six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persevere in the task. A mendicant who has these six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

A mendicant who has six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persevere in the task. A mendicant who has these six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

80. Greatness

“Mendicants, a mendicant with six qualities soon acquires great and abundant good qualities. What six? It’s when a mendicant is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further. A mendicant who has these six qualities soon acquires great and abundant good qualities.”

81. Hell (1st)

“Mendicants, someone with six qualities is cast down to hell. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they have wicked desires and wrong view. Someone with these six qualities is cast down to hell.

Someone with six qualities is raised up to heaven. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view. Someone with these six qualities is raised up to heaven.”

82. Hell (2nd)

“Mendicants, someone with six qualities is cast down to hell. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and impudent. Someone with these six qualities is cast down to hell.

Someone with six qualities is raised up to heaven. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or impudent. Someone with these six qualities is raised up to heaven.”

83. The Best Thing

“Mendicants, a mendicant with six qualities can’t realize the best thing, perfection. What six? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life. A mendicant with these six qualities can’t realize the best thing, perfection.

A mendicant with six qualities can realize the best thing, perfection. What six? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life. A mendicant with these six qualities can realize the best thing, perfection.”

84. Day and Night

“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night. What six? It’s when a mendicant has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unmindful, and witless. A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night. What six? It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise. A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

9. Coolness

85. Coolness

“Mendicants, a mendicant with six qualities can’t realize supreme coolness. What six? It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They’re interested in low things. They love identity. A mendicant with these six qualities can’t realize supreme coolness.

A mendicant with six qualities can realize supreme coolness. What six? It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They’re interested in refined matters. They love extinguishment. A mendicant with these six qualities can realize supreme coolness.”

86. Obstacles

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

87. A Murderer

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

88. Wanting to Listen

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t pay attention or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They pay attention and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with the teaching. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

89. Not Giving Up

“Mendicants, without giving up six things you can’t become accomplished in view. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. Without giving up these six things you can’t become accomplished in view.

After giving up six things you can become accomplished in view. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. After giving up these six things you can become accomplished in view.”

90. Given Up

“Mendicants, a person accomplished in view has given up six things. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. A person accomplished in view has given up these six things.”

91. Can’t Give Rise

“Mendicants, a person accomplished in view can’t give rise to six things. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. A person accomplished in view can’t give rise to these six things.”

92. Things That Can’t Be Done (1st)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.”

93. Things That Can’t Be Done (2nd)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for teachers worthy of offerings. These are the six things that can’t be done.”

94. Things That Can’t Be Done (3rd)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher. These are the six things that can’t be done.”

95. Things That Can’t Be Done (4th)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both. Why is that? It is because a person accomplished in view has clearly seen causes and the phenomena that arise from causes. These are the six things that can’t be done.”

10. Benefit

96. Appearance

“Mendicants, the appearance of six things is rare in the world. What six? A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Not being dull and stupid. Enthusiasm for skillful qualities. The appearance of these six things is rare in the world.”

97. Benefit

“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six? You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes. These are the six benefits of realizing the fruit of stream-entry.”

98. Impermanence

“Mendicants, it’s totally impossible for a mendicant who regards any condition as permanent to accept views that agree with the teaching. Without accepting views that agree with the teaching, it’s impossible to enter the sure path with regards to skillful qualities. Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection.

It’s totally possible for a mendicant who regards all conditions as impermanent to accept views that agree with the teaching. Having accepted views that agree with the teaching, it’s possible to enter the sure path. Having entered the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.”

99. Suffering

“Mendicants, it’s totally impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. … It’s totally possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …”

100. Not-Self

“Mendicants, it’s totally impossible for a mendicant who regards any condition as self to accept views that agree with the teaching. … It’s totally possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …”

101. Extinguished

“Mendicants, it’s totally impossible for a mendicant who regards extinguishment as suffering to accept views that agree with the teaching. …

It’s totally possible for a mendicant who regards extinguishment as pleasurable to accept views that agree with the teaching. …”

102. Transience

“Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. What six? ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”

103. With a Drawn Sword

“Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification. What six? ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’ ‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’ Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.”

104. Non-identification

“Mendicants, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification. What six? ‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”

105. States of Existence

“Mendicants, you should give up these three states of existence. And you should train in three trainings. What are the three states of existence you should give up? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence you should give up. What are the three trainings you should train in? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings you should train in. When a mendicant has given up these three states of existence and has trained in these three trainings they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

106. Craving

“Mendicants, you should give up these three cravings and three conceits. What three cravings should you give up? Craving for sensual pleasures, craving for continued existence, and craving to exterminate existence. These are the three cravings you should give up. What three conceits should you give up? Conceit, inferiority complex, and superiority complex. These are the three conceits you should give up. When a mendicant has given up these three cravings and these three conceits they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

11. Triads

107. Greed

“Mendicants, there are these three things. What three? Greed, hate, and delusion. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. These are the three things you should develop to give up those three things.”

108. Bad Conduct

“Mendicants, there are these three things. What three? Bad conduct by way of body, speech, and mind. These are the three things. To give up these three things you should develop three things. What three? You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct. These are the three things you should develop to give up those three things.”

109. Thoughts

“Mendicants, there are these three things. What three? Sensual, malicious, and cruel thoughts. These are the three things. To give up these three things you should develop three things. What three? You should develop thoughts of renunciation to give up sensual thoughts, thoughts of love to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts. These are the three things you should develop to give up those three things.”

110. Perceptions

“Mendicants, there are these three things. What three? Sensual, malicious, and cruel perceptions. These are the three things. To give up these three things you should develop three things. What three? You should develop perceptions of renunciation to give up sensual perceptions, perceptions of love to give up malicious perceptions, and perceptions of kindness to give up cruel perceptions. These are the three things you should develop to give up those three things.”

111. Elements

“Mendicants, there are these three things. What three? The elements of sensuality, malice, and cruelty. These are the three things. To give up these three things you should develop three things. What three? You should develop the element of renunciation to give up the element of sensuality, the element of love to give up the element of malice, and the element of kindness to give up the element of cruelty. These are the three things you should develop to give up those three things.”

112. Gratification

“Mendicants, there are these three things. What three? The view that things are gratifying, the view of self, and wrong view. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view. These are the three things you should develop to give up those three things.”

113. Dissatisfaction

“Mendicants, there are these three things. What three? Dissatisfaction, cruelty, and unprincipled conduct. These are the three things. To give up these three things you should develop three things. What three? You should develop rejoicing to give up negativity, kindness to give up cruelty, and principled conduct to give up unprincipled conduct. These are the three things you should develop to give up those three things.”

114. Contentment

“Mendicants, there are these three things. What three? Discontent, lack of situational awareness, and having many wishes. These are the three things. To give up these three things you should develop three things. What three? You should develop contentment to give up discontent, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes. These are the three things you should develop to give up those three things.”

115. Hard to Correct

“Mendicants, there are these three things. What three? Being hard to correct, bad friendship, and a scattered mind. These are the three things. To give up these three things you should develop three things. What three? You should develop being easy to correct to give up being hard to correct, good friendship to give up bad friendship, and mindfulness of breathing to give up a scattered mind. These are the three things you should develop to give up those three things.”

116. Restlessness

“Mendicants, there are these three things. What three? Restlessness, lack of restraint, and negligence. These are the three things. To give up these three things you should develop three things. What three? You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence. These are the three things you should develop to give up those three things.”

12. The Ascetic Life

117. Observing the Body

“Mendicants, without giving up these six qualities you can’t meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. Without giving up these six qualities you can’t meditate observing an aspect of the body.

But after giving up these six qualities you can meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of the body.”

118. Observing Principles, Etc.

“Mendicants, without giving up six things you can’t meditate observing an aspect of the body internally … body externally … body internally and externally … feelings internally … feelings externally … feelings internally and externally … mind internally … mind externally … mind internally and externally … principles internally … principles externally … principles internally and externally. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of principles internally and externally.”

119. About Tapussa

“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.”

120–139. About Bhallika, Etc.

“Mendicants, having six qualities the householders Bhallika … Sudatta Anāthapiṇḍika … Citta of Macchikāsaṇḍa … Hatthaka of Āḷavī … Mahānāma the Sakyan … Ugga of Vesālī … Uggata … Sūra of Ambaṭṭha … Jīvaka Komārabhacca … Nakula’s father … Tavakaṇṇika … Pūraṇa … Isidatta … Sandhāna … Vijaya … Vijayamāhita … Meṇḍaka … the lay followers Vāseṭṭha … Ariṭṭha … and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.”

13. Abbreviated Texts Beginning with Greed

140

“For insight into greed, six things should be developed. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. For insight into greed, these six things should be developed.”

141

“For insight into greed, six things should be developed. What six? The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. For insight into greed, these six things should be developed.”

142

“For insight into greed, six things should be developed. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. For insight into greed, these six things should be developed.”

143–169

“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed these six things should be developed.”

Numbered Discourses 7

1. Wealth

1. Pleasing (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material possessions, honor, and to be looked up to. They lack conscience and prudence. They have wicked desires and wrong view. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They have conscience and prudence. They have few desires and right view. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

2. Pleasing (2nd)

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material possessions, honor, and to be looked up to. They lack conscience and prudence. They’re envious and mean. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They have conscience and prudence. They’re not envious or mean. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

3. Powers in Brief

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. These are the seven powers.”

“The powers are faith and energy,
conscience and prudence,
mindfulness and immersion,
and wisdom as the seventh power.
Empowered by these,
an astute mendicant lives happily.

They should examine the teaching rationally,
discerning the meaning with wisdom.
The liberation of their heart
is like a lamp going out.”

4. Powers in Detail

“Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.

And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities. This is called the power of conscience.

And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the power of prudence.

And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness.

And what is the power of immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. … Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion.

And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom.

These are the seven powers.”

“The powers are faith and energy,
conscience and prudence,
mindfulness and immersion,
and wisdom as the seventh power.
Empowered by these,
an astute mendicant lives happily.

They should examine the teaching rationally,
discerning the meaning with wisdom.
The liberation of their heart
is like a lamp going out.”

5. Wealth in Brief

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. These are the seven kinds of wealth.”

“Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.

When a woman or man
has these kinds of wealth,
they’re said to be prosperous,
their life is not in vain.

And so an intelligent person,
remembering the Buddha’s instructions,
should be committed to faith and ethical conduct,
confidence, and seeing the truth.”

6. Wealth in Detail

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening … This is called the wealth of faith.

And what is the wealth of ethical conduct? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence. This is called the wealth of ethical conduct.

And what is the wealth of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the wealth of conscience.

And what is the wealth of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the wealth of prudence.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.

These are the seven kinds of wealth.”

“Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.

When a woman or man
has these kinds of wealth,
they’re said to be prosperous,
their life is not in vain.

And so an intelligent person,
remembering the Buddha’s instructions,
should be committed to faith and ethical conduct,
confidence, and seeing the truth.”

7. With Ugga

Then Ugga the government minister went up to the Buddha, bowed, sat down to one side, and said to him:

“It’s incredible, sir, it’s amazing! Migāra of Rohaṇa is so rich, so very wealthy.” “But Ugga, how rich is he?” “He has a hundred thousand gold coins, not to mention the silver!” “Well, Ugga, that is wealth, I can’t deny it. But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth. There are these seven kinds of wealth that they can’t take a share of. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of.”

“Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.

When a woman or man
has these kinds of wealth,
they’re really rich in the world,
invincible among gods and humans.

And so a clever person,
remembering the Buddha’s instructions,
should be committed to faith and ethical conduct,
confidence, and seeing the truth.”

8. Fetters

“Mendicants, there are these seven fetters. What seven? The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven fetters.”

9. Giving Up

“Mendicants, the spiritual life is lived to give up and cut out these seven fetters. What seven? The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven fetters. When a mendicant has given up the fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, exterminated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

10. Stinginess

“Mendicants, there are these seven fetters. What seven? The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess. These are the seven fetters.”

2. Tendencies

11. Underlying Tendencies

“Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven underlying tendencies.”

12. Tendencies

“Mendicants, the spiritual life is lived to give up and cut out these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven underlying tendencies.

When a mendicant has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, exterminated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

13. A Family

“Mendicants, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What seven? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What seven? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

14. Persons

“Mendicants, there are seven people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What seven? The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of the teachings, and the follower by faith. These seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

15. A Simile With Water

“Mendicants, these seven people found in the world are like those in water. What seven? One person sinks under once and stays under. One person rises up then sinks under. One person rises up then stays put. One person rises up then sees and discerns. One person rises up then crosses over. One person rises up then finds a footing. One person has risen up, crossed over, and gone beyond, and that brahmin stands on the shore.

And what kind of person sinks under once and stays under? It’s the kind of person who has exclusively dark, unskillful qualities. This kind of person sinks under once and stays under.

And what kind of person rises up then sinks under? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ However their faith, conscience, prudence, energy, and wisdom don’t last or grow, but dwindle away. This kind of person rises up then sinks under.

And what kind of person rises up then stays put? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ And their faith, conscience, prudence, energy, and wisdom lasts, neither dwindling nor growing. This kind of person rises up then stays put.

And what kind of person rises up then sees and discerns? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This kind of person rises out then sees and discerns.

And what kind of person rises up then crosses over? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This kind of person rises up then crosses over.

And what kind of person rises up then finds a footing? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This kind of person rises up then finds a footing.

And what kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore.

These seven people found in the world are like those in water.”

16. Observing Impermanence

“Mendicants, there are seven people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What seven? First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is the first person.

Next, take a person who meditates observing impermanence in all conditions. Their defilements and their life come to an end at exactly the same time. This is the second person.

Next, take a person who meditates observing impermanence in all conditions. With the ending of the five lower fetters they’re extinguished in-between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh person These seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

17. Observing Suffering

“Mendicants, there are seven people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What seven? First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

18. Observing Not-self

“First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

19. Extinguishment

“First, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is the first person worthy of offerings.

Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. Their defilements and their life come to an end at exactly the same time. This is the second person.

Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. With the ending of the five lower fetters they’re extinguished in-between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh person. These seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

20. Qualifications for Graduation

“Mendicants, there are these seven qualifications for graduation. What seven? It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to comprehend theoretically. And they don’t lose these desires in the future. These are the seven qualifications for graduation.”

3. The Vajji Seven

21. At Sārandada

So I have heard. At one time the Buddha was staying near Vesālī, at the Sarandada Tree-shrine. Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis: “Licchavis, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what are the seven principles that prevent decline? As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the traditional Vajjian principles as they have been decreed, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

As long as the Vajjians don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the Vajjians, and as long as the Vajjians are seen following them, they can expect growth, not decline.”

22. With Vassakāra

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis. He declared: “I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”

And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis. He has declared: “I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”

“Yes, sir,” Vassakāra replied. He went to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. King Ajātasattu wants to invade the Vajjis. He has declared: ‘I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!’”

Now at that time Venerable Ānanda was standing behind the Buddha fanning him. Then the Buddha said to him: “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?” “I have heard that, sir.” “As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?” “I have heard that, sir.” “As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?” “I have heard that, sir.” “As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” “I have heard that, sir.” “As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

Ānanda, have you heard that the Vajjians don’t rape or abduct women or girls from their families and force them to live with them?” “I have heard that, sir.” “As long as the Vajjians don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?” “I have heard that, sir.” “As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?” “I have heard that, sir.” “As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”

Then the Buddha said to Vassakāra: “Brahmin, one time I was staying near Vesālī at the Sarandada woodland shrine. There I taught the Vajjis these principles that prevent decline. As long as these seven principles that prevent decline last among the Vajjians, and as long as the Vajjians are seen following them, they can expect growth, not decline.”

When the Buddha had spoken, Vassakāra said to him: “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension. Well, now, Master Gotama, I must go. I have many duties, and much to do.” “Please, brahmin, go at your convenience.” Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

23. Non-Decline for Mendicants (1st)

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants: “Mendicants, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What are the seven principles that prevent decline? As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.

As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.

As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.

As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.

As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.

As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

24. Non-Decline for Mendicants (2nd)

“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline?

As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.

As long as they don’t enjoy talk … sleep … company … they don’t have wicked desires, falling under the sway of wicked desires … they don’t have bad friends, companions, and associates … they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

25. Non-Decline for Mendicants (3rd)

“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants are faithful …

conscientious … prudent … learned … energetic … mindful … wise, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

26. Awakening Factors

“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants develop the awakening factors of mindfulness …

investigation of principles … energy … rapture … tranquility … immersion … equanimity, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

27. Non-Decline for Mendicants

“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants develop the perceptions of impermanence …

not-self … ugliness … drawbacks … giving up … fading away … cessation, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

28. Non-decline for a Trainee Mendicant

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “These seven things lead to the decline of a mendicant trainee. What seven? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. These seven things lead to the decline of a mendicant trainee.

These seven things don’t lead to the decline of a mendicant trainee. What seven? They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves. These seven things don’t lead to the decline of a mendicant trainee.”

29. Non-decline for a Lay Follower

“These seven things lead to the decline of a lay follower. What seven? They stop seeing the mendicants. They neglect listening to the true teaching. They don’t train in higher ethical conduct. They’re very suspicious about mendicants, whether senior, junior, or middle. They listen to the teaching with a hostile, fault-finding mind. They seek outside of the Buddhist community for teachers worthy of offerings. And they serve them first. These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven? They don’t stop seeing the mendicants. They don’t neglect listening to the true teaching. They train in higher ethical conduct. They’re very confident about mendicants, whether senior, junior, or middle. They don’t listen to the teaching with a hostile, fault-finding mind. They don’t seek outside of the Buddhist community for teachers worthy of offerings. And they serve the Buddhist community first. These seven things don’t lead to the decline of a lay follower.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A lay follower stops seeing
those who have developed themselves
and listening to the teaching of the noble ones.
They don’t train in higher ethical conduct,

and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.

They seek outside the Buddhist community
for another teacher worthy of offerings,
and that lay follower
serves them first.

These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.

A lay follower doesn’t stop seeing
those who have developed themselves
and listening to the teaching of the noble ones.
They train in higher ethical conduct,

and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.

They don’t seek outside the Buddhist community
for another teacher worthy of offerings,
and that lay follower
serves the Buddhist community first.

These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”

30. Failures for a Lay Follower

“Mendicants, there are these seven failures for a lay follower … There are these seven accomplishments for a lay follower …”

31. Downfalls for a Lay Follower

“Mendicants, there are these seven downfalls for a lay follower … There are these seven successes for a lay follower. What seven? They don’t stop seeing the mendicants. They don’t neglect listening to the true teaching. They train in higher ethical conduct. They’re very confident about mendicants, whether senior, junior, or middle. They don’t listen to the teaching with a hostile, fault-finding mind. They don’t seek outside of the Buddhist community for teachers worthy of offerings. And they serve the Buddhist community first. These are the seven successes for a lay follower.”

“A lay follower stops seeing
those who have developed themselves …

A lay follower who practices these
falls away from the true teaching.

A lay follower doesn’t stop seeing
those who have developed themselves …

A lay follower who practices these
doesn’t fall away from the true teaching.”

32. Respect for Diligence

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for diligence, and for hospitality. These seven things don’t lead to the decline of a mendicant trainee.” That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

“Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
respect for immersion, being energetic,
and keen respect for the training.

A mendicant who respects diligence
and hospitality
can’t decline,
and has drawn near to extinguishment.”

33. Respect for Conscience

“Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for conscience, and for prudence. These seven things don’t lead to the decline of a mendicant trainee.’ That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

“Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
respect for immersion, being energetic,
and keen respect for the training.

One with both conscience and prudence,
reverential and respectful,
can’t decline,
and has drawn near to extinguishment.”

34. Easy to Correct (1st)

“Mendicants, tonight a deity … said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to correct, and good friendship. These seven things don’t lead to the decline of a mendicant trainee.’ That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

“Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
respect for immersion, being energetic,
and keen respect for the training.

One with good friends, easy to correct,
reverential and respectful,
can’t decline,
and has drawn near to extinguishment.”

35. Easy to Correct (2nd)

“Mendicants, tonight a deity … said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to correct, and good friendship. These seven things don’t lead to the decline of a mendicant trainee.’ That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They personally respect immersion … They are personally easy to correct … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. It’s when a mendicant personally respects the Teacher … And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They personally respect immersion … They are personally easy to correct … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. This is how to understand the detailed meaning of what I said in brief.”

36. A Friend (1st)

“Mendicants, you should associate with a friend who has seven factors. What seven? They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss. You should associate with a friend who has these seven factors.”

“A friend gives what is hard to give,
and does what’s hard to do.
They put up with your harsh words,
and with things hard to endure.

They tell you their secrets,
and keep your secrets for you.
They don’t abandon you in times of trouble,
or look down on you in times of loss.

The person in whom
these things are found is your friend.
If you want to have a friend,
you should keep company with such a person.”

37. A Friend (2nd)

“Mendicants, when a friend has seven qualities you should associate with, accompany, and attend them, even if they send you away. What seven? They’re likable, agreeable, respected, and admired. They admonish you and they accept admonishment. They speak on deep matters. And they don’t urge you to do bad things. When a friend has these seven qualities you should associate with, accompany, and attend with them, even if they send you away.”

“They’re lovable, respected, and admired,
an admonisher who accepts admonishment,
speaks on deep matters,
and doesn’t urge you to do bad.

The person in whom
these things are found is your friend.
If you want to have a friend,
benevolent and compassionate,
you should keep company with such a person,
even if they send you away.”

38. Textual Analysis (1st)

“Mendicants, a mendicant with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight. What seven? It’s when a mendicant truly understands: ‘This is mental sluggishness.’ They truly understand internally contracted mind as ‘internally contracted mind’. They truly understand externally scattered mind as ‘externally scattered mind’. They know feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, attended, borne in mind, and comprehended with wisdom. A mendicant with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.”

39. Textual Analysis (2nd)

“Mendicants, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight. What seven? It’s when Sāriputta truly understood: ‘This is mental sluggishness.’ He truly understood internally contracted mind as ‘internally contracted mind’. He truly understood externally scattered mind as ‘externally scattered mind’. He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away. The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, attended, borne in mind, and comprehended with wisdom. Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.”

40. Mastery of the Mind (1st)

“Mendicants, a mendicant with seven qualities masters their mind and is not mastered by it. What seven? It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion. A mendicant with these seven qualities masters their mind and is not mastered by it.”

Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion.

41. Mastery of the Mind (2nd)

“Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it. What seven? Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion. Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”

42. Graduation (1st)

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then he thought: “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”

Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking: “I will learn the meaning of this statement from the Buddha himself.” Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?”

“No, Sāriputta, we cannot. I make known these seven qualifications for graduation after realizing them with my own insight.

What seven? It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to comprehend theoretically. And they don’t lose these desires in the future. These are the seven qualifications for graduation that I make known after realizing them with my own insight. A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, twenty-four years, thirty-six years, or forty-eight years.”

43. Graduation (2nd)

So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. Then he thought: “It’s too early to wander for alms in Kosambi. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”

Ānanda neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking: “I will learn the meaning of this statement from the Buddha himself.” Then Ānanda wandered for alms in Kosambi. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?”

“No, Ānanda, we cannot. These are the seven qualifications for graduation that I make known after realizing them with my own insight.

What seven? It’s when someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise. These are the seven qualifications for graduation that I make known after realizing them with my own insight. A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, twenty-four years, thirty-six years, or forty-eight years.”

5. A Great Sacrifice

44. Planes of Consciousness

“Mendicants, there are these seven planes of consciousness. What seven? There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first absorption. This is the second plane of consciousness.

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.

There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.

These are the seven planes of consciousness.”

45. Prerequisites for Immersion

“Mendicants, there are these seven prerequisites for immersion. What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.”

46. Fires (1st)

“Mendicants, there are these seven fires. What seven? The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a teacher’s offering. And a wood fire. These are the seven fires.”

47. Fires (2nd)

Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice. Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “I’ve also heard this, brahmin.” For a second time … and third time Uggatasarīra said to the Buddha: “Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “I’ve also heard this, brahmin.” “Then Master Gotama and I are in total agreement in this matter.”

When he said this, Venerable Ānanda said to Uggatasarīra: “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

Then Uggatasarīra said to the Buddha: “Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May Master Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion.

And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated.

And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated.

And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a teacher’s offering.

And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of a householder? Your children, partners, bondservants, workers, and staff are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of those worthy of a teacher’s offering? The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacher’s offering. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

When he said this, the brahmin Uggatasarīra said to the Buddha: “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”

48. Perceptions in Brief

“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.

What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

49. Perceptions in Detail

“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.

‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized. It’s like a chicken’s feather or a strip of sinew thrown in a fire. It shrivels up, shrinks up, rolls up, and doesn’t stretch out. In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …

If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed, they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation. But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse … they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it.

‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from attachment to life. …

That’s what I said, and this is why I said it.

‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …

That’s what I said, and this is why I said it.

‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …

That’s what I said, and this is why I said it.

‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …

That’s what I said, and this is why I said it.

‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of application, and unreflectiveness, like a killer with a drawn sword. …

That’s what I said, and this is why I said it.

‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.

If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed, they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation.

But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed, they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it.

These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

50. Sex

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Does Master Gotama claim to be celibate?” “Brahmin, if anyone should be rightly said to live the celibate life uncorrupted, unflawed, unblemished, untainted, full and pure, it’s me.” “But what, Master Gotama, is there a corruption, flaw, blemish, or taint in celibacy?”

“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. However, they consent to being anointed, massaged, bathed, and rubbed by a female. They enjoy it and like it and find it satisfying. This is a corruption, flaw, blemish, or taint in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

Furthermore, an ascetic of brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing. However, they giggle and play and have fun with females. …

they gaze into a female’s eyes. …

they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. …

they recall when they used to laugh, chat, and have fun with females …

they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …

They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ They enjoy it and like it and find it satisfying. This is a corruption, flaw, blemish, or taint in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.

As long as I saw that these seven sexual fetters—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

When he said this, the brahmin Jāṇussoṇi said to the Buddha: “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

51. Bound and Unbound

“Mendicants, I will teach you an exposition of the teaching on the bound and the unbound. Listen and pay close attention, I will speak. And what is the exposition of the teaching on connection and disconnection?

A woman focusses on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She’s stimulated by this and takes pleasure in it. So she focusses on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She’s stimulated by this and takes pleasure in it. So she desires to bond with another. And she desires the pleasure and happiness that comes from such a bond. Sentient beings who are attached to their femininity are bound to men. This is how a woman does not transcend her femininity.

A man focusses on his own masculinity: his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He’s stimulated by this and takes pleasure in it. So he focusses on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He’s stimulated by this and takes pleasure in it. So he desires to bond with another. And he desires the pleasure and happiness that comes from such a bond. Sentient beings who are attached to their masculinity are bound to women. This is how a man does not transcend his masculinity. This is how one is bound.

And how does one become unbound? A woman doesn’t focus on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t focus on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t desire to bond with another. Nor does she desire the pleasure and happiness that comes from such a bond. Sentient beings who are not attached to their femininity are not bound to men. This is how a woman transcends her femininity.

A man doesn’t focus on his own masculinity: his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t focus on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t desire to bond with another. Nor does he desire the pleasure and happiness that comes from such a bond. Sentient beings who are not attached to their masculinity are not bound to women. This is how a man transcends his masculinity. This is how one is unbound. This is the exposition of the teaching on connection and disconnection.”

52. A Very Fruitful Gift

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him: “Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. It would be good if we got to hear a Dhamma talk from the Buddha.” “Well then, reverends, come on the next sabbath day. Hopefully you’ll get to hear a Dhamma talk from the Buddha.” “Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.

Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side. Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:

“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial?” “Indeed it could, Sāriputta.” “Sir, what is the cause, what is the reason for this?”

“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”

“Sāriputta, someone who gives a gift as an investment, when their body breaks up, after death, is reborn in the company of the gods of the Four Great Kings. When that deed, success, fame, and dominion is spent they return to this state of existence.

Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking ‘I’ll enjoy this in my next life’. But they give a gift thinking, ‘It’s good to give’ …

They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ …

They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …

They give a gift thinking, ‘The brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Just as they performed great sacrifices, I will share a gift.’ …

They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’

They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”

“Sāriputta, someone who gives gifts, not for any other reason, but thinking, ‘This is an adornment and requisite for the mind’, when their body breaks up, after death, is reborn among the gods of Brahmā’s Group. When that deed, success, fame, and dominion is spent they return to this state of existence.

This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial.”

53. Nanda’s Mother

So I have heard. At one time Venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of mendicants. Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Beyond”.

And at that time the great king Vessavaṇa was on his way from the north to the south on some business. he heard Nanda’s Mother reciting, and stood waiting for her to finish.

Then when her recital was over she fell silent. Then, knowing she had finished, Vessavaṇa applauded, saying: “Good, sister! Good, sister!” “But who might you be, my dear?” “Sister, I am your brother Vessavaṇa, the great king.” “Good, my dear! Then may my recital of the teaching be my offering to you as my guest.” ‘Good, sister! And let this also be your offering to me as your guest. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me. Then that will also be your offering to me as your guest.”

And when the night had passed the lay woman Nanda’s Mother had a variety of delicious foods prepared in her own home. Then the Saṅgha of mendicants headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa. Then Nanda’s Mother addressed a man: “Please, mister, go to the monastery and announce the time to the Saṅgha, saying: ‘Sirs, it’s time. The meal is ready in the house of the lady Nanda’s Mother.’” “Yes, Ma’am,” that man replied, and he did as she said. And then the Saṅgha of mendicants headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seat spread outs. Then Nanda’s Mother served and satisfied them with her own hands with a variety of delicious foods.

When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side. Sāriputta said to her: “Nanda’s Mother, who told you that the Saṅgha of mendicants was about to arrive?”

“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Beyond’, and then I fell silent. Then the great king Vessavaṇa, knowing I had finished, applauded me: ‘Good, sister! Good, sister!’ I asked: ‘But who might you be, my dear?’ ‘Sister, I am your brother Vessavaṇa, the great king.’ ‘Good, my dear! Then may my recital of the teaching be my offering to you as my guest.’ ‘Good, sister! And let this also be your offering to me as your guest. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me. Then that will also be your offering to me as your guest.’ And so, sir, may the merit and the growth of merit in this gift be for the happiness of the great king Vessavaṇa.”

“It’s incredible, Nanda’s Mother, it’s amazing that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa”

“Sir, this is not my only incredible and amazing quality; there is another. I had an only son called Nanda who I loved dearly. The rulers forcibly abducted him on some pretext and had him executed. But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality; there is another. When my husband passed away he was reborn in one of the realms of spirits. He revealed to me his previous life-form. But I can’t recall getting upset on that account.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality; there is another. Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality; there is another. Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.” “It’s incredible, Nanda’s Mother, it’s amazing!”

“Sir, this is not my only incredible and amazing quality; there is another. Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.” “It’s incredible, Nanda’s Mother, it’s amazing!”

“Sir, this is not my only incredible and amazing quality; there is another. Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.” “It’s incredible, Nanda’s Mother, it’s amazing!”

Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left.

6. The Undeclared Points

54. The Undeclared Points

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why an educated noble disciple has no doubts regarding the undeclared points?”

“Mendicant, it’s due to the cessation of views that an educated noble disciple has no doubts regarding the undeclared points. ‘A Realized One exists after death’: this is a misconception. ‘A Realized One doesn’t exist after death’: this is a misconception. ‘A Realized One both exists and doesn’t exist after death’: this is a misconception. ‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception. An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

An educated noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’, ‘a Realized One doesn’t exist after death’, ‘a Realized One both exists and doesn’t exist after death’, ‘a Realized One neither exists nor doesn’t exist after death.’ Knowing and seeing this, an educated noble disciple does not declare the undeclared points. Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.

‘A Realized One exists after death’: this is just about craving. … it’s just about perception … it’s a concept … it’s a proliferation … it’s just about grasping … ‘A Realized One exists after death’: this is a regret. ‘A Realized One doesn’t exist after death’: this is a regret. ‘A Realized One both exists and doesn’t exist after death’: this is a regret. ‘A Realized One neither exists nor doesn’t exist after death’: this is a regret. An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

An educated noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’ … ‘a Realized One neither exists nor doesn’t exist after death.’ Knowing and seeing this, an educated noble disciple does not declare the undeclared points. Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points. This is the cause, this is the reason why an educated noble disciple has no doubts regarding the undeclared points.”

55. Places People Are Reborn

“Mendicants, I will teach you seven places people are reborn, and extinguishment by not grasping. Listen and pay close attention, I will speak.” “Yes, sir,” the mendicants replied. The Buddha said this: “And what are the seven places people are reborn?

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they’re extinguished in-between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished in-between one life and the next.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they’re extinguished in-between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished in-between one life and the next.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished in-between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished just before landing. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished in-between one life and the next.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished on landing. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs. There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. These are the seven places people are reborn.

And what is extinguishment by not grasping? Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, attachment to life, and ignorance. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is called extinguishment by not grasping. These are the seven places people are reborn, and extinguishment by not grasping.”

56. Tissa the Brahmā

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then, late at night, a glorious deity, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, these nuns are freed!” And another deity told the Buddha: “Sir, these nuns are well freed without anything left over!” This is what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought: “Which gods know whether a person has anything left over or not?” Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. There they knew that Tissa the Brahmā was very mighty and powerful.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that Brahmā realm. Tissa saw Moggallāna coming off in the distance, and said to him: “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side. Moggallāna said to him: “Which gods know whether a person has anything left over or not?” “The gods of Brahmā’s Group know this.”

“But do all of them know this?” “No, my good Moggallāna, not all of them.

Those gods of Brahmā’s Group who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who don’t truly understand any higher escape: they don’t know this. But those gods of Brahmā’s Group who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who do truly understand a higher escape: they do know this.

Take a mendicant who is freed both ways. The gods know of them: ‘This venerable is freed both ways. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and men will see them no more.’ This too is how those gods know whether a person has anything left over or not.

Take a mendicant who is freed by wisdom. The gods know of them: ‘This venerable is freed by wisdom. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and men will see them no more.’ This too is how those gods know whether a person has anything left over or not.

Take a mendicant who is a direct witness. The gods know of them: ‘This venerable is a direct witness. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not.

Take a mendicant who is attained to view. … freed by faith … a follower of the teachings … The gods know of them: ‘This venerable is a follower of the teachings. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not.”

Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak. Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.” “Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the seventh person, the signless meditator. The mendicants will listen and remember it.” “Well then, Moggallāna, listen and pay close attention, I will speak.” “Yes, sir,” Mahāmoggallāna replied. The Buddha said this:

“Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart. The gods know of them: ‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not.”

57. General Sīha

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, can you point out a fruit of giving that’s apparent in the present life?”

“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīha? Consider two people. One is faithless, mean, miserly, and abusive. One is a faithful donor who loves charity. Which do you think the perfected ones will show compassion for first?”

“Why would the perfected ones first show compassion for the person who is faithless, miserly, and abusive? They’d show compassion first for the faithful donor who loves charity.”

“Which do you think the perfected ones will first approach?” “They’d first approach the faithful donor who loves charity.”

“Which do you think the perfected ones will receive alms from first?” “They’d receive alms first from the faithful donor who loves charity.”

“Which do you think the perfected ones will teach the Dhamma to first?” “They’d first teach the Dhamma to the faithful donor who loves charity.”

“Which do you think would get a good reputation?” “The faithful donor who loves charity would get a good reputation.”

“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?” “The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”

“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?” “Why would the person who is faithless, miserly, and abusive be reborn in a good place, a heavenly realm? The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and the perfected ones show compassion for me first. I’m a giver, and the perfected ones approach me first. I’m a giver, and the perfected ones receive alms from me first. I’m a giver, and the perfected ones teach me Dhamma first. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

58. Nothing to Hide

“Mendicants, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable. What are the four areas where the Realized One has nothing to hide? His bodily behavior is pure. So the Realized One has no bodily misconduct to hide, thinking: ‘Don’t let others find this out about me!’

His verbal behavior is pure. So the Realized One has no verbal misconduct to hide, thinking: ‘Don’t let others find this out about me!’

His mental behavior is pure. So the Realized One has no mental misconduct to hide, thinking: ‘Don’t let others find this out about me!’

His livelihood is pure. So the Realized One has no wrong livelihood to hide, thinking: ‘Don’t let others find this out about me!’

These are the four areas where the Realized One has nothing to hide.

What are the three ways the Realized One is irreproachable? The Realized One has explained the teaching well. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you haven’t explained the teaching well.’ Since I see no such reason, I live secure, fearless, and assured.

I have clearly described the practice that leads to extinguishment for my disciples. Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’ Since I see no such reason, I live secure, fearless, and assured.

Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’ Since I see no such reason, I live secure, fearless, and assured.

These are the three ways the Realized One is irreproachable.

These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

59. With Kimbila

So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.”

60. Seven Qualities

“Mendicants, a mendicant with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness. What seven? It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise. A mendicant with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”

61. Nodding Off

So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating. The Buddha saw him with his clairvoyance that is purified and superhuman. Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans. He sat on the seat spread out and said to Mahāmoggallāna:

“Are you nodding off, Moggallāna? Are you nodding off?” “Yes, sir.” “So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then pinch your ears and rub your limbs. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day, regardless of whether it’s night or day. And so, with an open and unenveloped heart, develop a mind that’s full of radiance. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then walk meditation concentrating on perception of continuity, your faculties directed inwards and your mind not scattered outside. It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. When you wake, you should get up quickly, thinking: ‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’ That’s how you should train.

So you should train like this: ‘I will not approach families with my head swollen with vanity.’ That’s how you should train. What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to, so people might not notice when a mendicant arrives. In that case the mendicant thinks: ‘Who on earth has turned this family against me? It seems they’re no longer interested in me.’ And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”

When he said this, Venerable Moggallāna asked the Buddha: “Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

“It’s when a mendicant has heard: ‘Nothing is worth clinging on to.’ When a mendicant has heard that nothing is worth clinging on to, they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

62. Don’t Fear Good Deeds

“Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of Brahmā.

There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword.”

“See the result of good deeds,
of skillful deeds, for one seeking happiness.
I developed a mind of love
for seven years, mendicants.
For seven eons of expansion and contraction
I didn’t return to this world again.

As the world contracted
I went to the realm of streaming radiance.
And when it evolved
I went to an empty mansion of Brahmā.

Seven times I was a Great Brahmā,
and at that time I was the wielder of power.
Thirty-six times I was lord of gods,
acting as ruler of the gods.

Then I was king, a wheel-turning monarch,
ruler of all India.
An anointed aristocrat,
I was sovereign of all humans.

Without rod or sword,
I conquered this land.
Through non-violent action
I guided it justly.

After ruling this realm
by means of principle,
I was born in a rich family,
affluent and wealthy.

It was replete with all sense pleasures,
and the seven treasures.
This was well taught by the Buddhas,
who brings the world together.

This is the cause of greatness
by which one is called a lord of the land.
I was a majestic king,
with lots of property and assets.

Successful and glorious,
I was lord of India.
Who would not be inspired by this,
even someone of dark birth.

Therefore someone who loves themselves,
aspiring to transcendence,
should respect the true teaching,
remembering the Buddha’s instructions.”

63. Kinds of Wives

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat on the seat spread out. Now at that time people in Anāthapiṇḍika’s home were making a dreadful racket. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!” “Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family. She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.”

Then the Buddha addressed Sujātā, saying, “Come, Sujātā.” “Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Sujātā, a man can have seven kinds of wife. What seven? A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a friend, and a wife like a bondservant. These are the kinds of wife that a man can have. Which one of these are you?” “Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. Please teach me this matter so I can understand the detailed meaning.” “Well then, Sujātā, listen and pay close attention, I will speak.” “Yes, sir,” she replied. The Buddha said this:

“With a mind full of hate and no kindness,
lusting for others, looking down on her husband,
she longs to murder the one who paid the price for her.
A man’s wife of this sort
is called a wife and a murderer.

A woman’s husband earns his wealth
by working at a profession, trade, or farming.
And even if it’s only a little, she wants to take it.
A man’s wife of this sort
is called a wife and a thief.

She’s an idle glutton who doesn’t want to work.
Her words are harsh, fierce, and rude.
She rules over him, though he rises early.
A man’s wife of this sort
is called a wife and a lord.

She’s always caring and kind,
looking after her husband like a mother her child.
She keeps the wealth that he’s earned secure.
A man’s wife of this sort
is called a wife and a mother.

She respects her husband
as a younger sister respects her elder.
Conscientious, she does what her husband says.
A man’s wife of this sort
is called a wife and a sister.

She’s delighted to see him,
like one reunited with a long-lost friend.
She’s well-raised, virtuous, and devoted.
A man’s wife of this sort
is called a wife and a friend.

She has no anger when threatened with violence by the rod.
Without hate or anger,
she endures her husband and does what he says.
A man’s wife of this sort
is called a wife and a bondservant.

The kinds of wives here called
murderer, thief, and lord;
unethical, harsh, and rude,
when their body breaks up they go to hell.

But the kinds of wives here called
mother, sister, friend, and bondservant;
steadfast in their own morality, restrained for a long time,
when their body breaks up they go to a good place.”

Sujātā, these are the seven kinds of wife that a man can have. Which one of these are you?” “Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

64. Angry

“Mendicants, these seven things that please and assist an enemy happen to an angry woman or man. What seven? Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An angry person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an angry woman or man.

Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps well. An angry person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-pliled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing …

Furthermore, an enemy wishes for an enemy: ‘If only they don’t get all they need!’ Why is that? Because an enemy doesn’t like to have an enemy who gets all they need. When an angry person, overcome and overwhelmed by anger, gets what they don’t need they think ‘I’ve got what I need!’ When they get what they need they think ‘I’ve got what I don’t need.’ When an angry person get these things that are the exact opposite of what they need, it’s for their lasting harm and suffering This is the third thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When a person is angry, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When a person is angry, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When a person is angry, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When a person is angry, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.” This is the seventh thing that pleases and assists an enemy which happens to an angry woman or man.

These are the seven things that please and assist an enemy which happen to an angry woman or man.”

“An angry person is ugly
and they sleep badly.
When they get what they need,
they take it to be what they don’t need.

An angry person
kills with body or speech;
overcome with anger,
they lose their wealth.

Mad with anger,
they fall into disgrace.
Relatives, friends, and loved ones
avoid an angry person.

Anger creates harm;
anger upsets the mind.
That person doesn’t recognize
the danger that arises within.

An angry person doesn’t know the good.
An angry person doesn’t see the truth.
When a person is beset by anger,
only blind darkness is left.

An angry person destroys with ease
what was hard to build.
Afterwards, when the anger is spent,
they’re tormented as if burnt by fire.

Their look betrays their sulkiness
like a fire’s smoky plume.
And when their anger flares up,
they make others angry.

They have no conscience or prudence,
nor any respectful speech.
One overcome by anger
has no island refuge anywhere.

The deeds that torment a man
are far from those that are good.
I’ll explain them now;
listen to this, for it is the truth.

An angry person slays their father;
their mother, too, they slay.
An angry person slays a saint;
a normal person, too, they slay.

A man is raised by his mother,
who shows him the world.
But an angry ordinary person slays
even that good woman who gave him life.

Like oneself, all sentient beings
hold themselves most dear.
But angry people kill themselves all kinds of ways,
distraught for many reasons.

Some kill themselves with swords,
some, distraught, take poison.
Some hang themselves with rope,
or fling themselves down a mountain gorge.

When they commit deeds of destroying life
and killing themselves,
they don’t realize what they do,
for anger leads them to ruin.

The snare of death in the form of anger
lies hidden in the heart.
You should cut it out by self-control,
by wisdom, energy, and right ideas.

An astute person should eradicate
this unskillful thing.
And they’d train in the teaching in just the same way,
not yielding to sulkiness.

Free of anger, with no more despair,
free of greed, with no more longing,
tamed, having given up anger,
they become extinguished without defilements.”

65. Conscience and Prudence

“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

66. The Seven Suns

So I have heard. At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, conditions are impermanent. Conditions are unstable. Conditions are unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed from all conditions.

Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls. When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. So impermanent are conditions, so unstable, so unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed from all conditions.

There comes a time when, after a very long period has passed, a second sun appears. When this happens, the streams and pools wither away and dry up, and are no more. So impermanent are conditions …

There comes a time when, after a very long period has passed, a third sun appears. When this happens, the great rivers— the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. So impermanent are conditions …

There comes a time when, after a very long period has passed, a fourth sun appears. When this happens, the great lakes from which the rivers originate— the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. So impermanent are conditions …

There comes a time when, after a very long period has passed, a fifth sun appears. When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep. The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high. It’s like the time in the autumn, when the rain falls heavily and water remains here and there in the cow’s hoofprints. In the same way, water in the ocean remains here and there in puddles like cow’s hoofprints. When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint. So impermanent are conditions …

There comes a time when, after a very long period has passed, a sixth sun appears. When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. So impermanent are conditions …

There comes a time when, after a very long period has passed, a seventh sun appears. When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. And as they blaze and burn the flames are swept by the wind as far as the Brahmā realm. Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great heat. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed from all conditions.

Mendicants, who would ever think or believe that this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?

Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Brahmā. Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of Others. Some were reborn in the company of the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders.

Then the Teacher Sunetta thought: ‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’

Then Sunetta developed love for seven years. Having done so he did not return to this world for seven eons of cosmic expansion and contraction. As the cosmos contracted he went to the realm of streaming radiance. As it expanded he was reborn in an empty mansion of Brahmā. There he was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. He was Sakka, lord of gods, thirty-six times. Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword. Yet even though Sunetta lived so long, he was not exempt from rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, dejection, and despair, I say.

Why is that? Because of not understanding and not comprehending four things. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving to be reborn has been cut off; the attachment to being reborn is ended; now there are no more future lives.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.

And so the Buddha, having insight,
explained this teaching to the mendicants.
The Teacher has made an end of suffering;
seeing clearly, he is extinguished.”

67. The Simile of the Citadel

“Mendicants, a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty. It is then called a king’s frontier citadel that cannot be overrun by external foes and enemies.

With what seven essentials is a citadel well provided? Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable. This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.

Furthermore, a citadel has a moat that is deep and wide. This is the second essential …

Furthermore, a citadel has a patrol path that is high and wide. This is the third essential …

Furthermore, a citadel has stores of many weapons, both projectile and hand-held. This is the fourth essential …

Furthermore, many kinds of armed forces reside in a citadel, such as elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. This is the fifth essential …

Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. This is the sixth essential …

Furthermore, a citadel has a wall that’s high and wide, covered with plaster. This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. With these seven essentials a citadel is well provided.

What are the four kinds of sustenance it gets when needed, without trouble or difficulty? Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.

Furthermore, a king’s frontier citadel has much rice and barley stored up for those within.

Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.

Firstly, a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside. These are the four kinds of sustenance it gets when needed, without trouble or difficulty.

A king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty. It is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. In the same way, a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One. What are the seven good qualities that they have?

Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, in the same way a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ A noble disciple with faith as their pillar gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the first good quality they have.

Just as a citadel has a moat that is deep and wide, In the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. A noble disciple with conscience as their moat gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the second good quality they have.

Just as a citadel has a patrol path that is high and wide, In the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the third good quality they have.

Just as a citadel has stores of many weapons, both projectile and hand-held, in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. A noble disciple with learning as their weapon gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fourth good quality they have.

Just as many kinds of armed forces reside in a citadel … in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fifth good quality they have.

Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the sixth good quality they have.

Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the seventh good quality they have. These are the seven good qualities that they have.

And what are the four absorptions—blissful meditations in the present life that belong to the higher mind—that they get when they want, without trouble or difficulty? Just a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and to reach extinguishment.

Just as a king’s frontier citadel has much rice and barley stored up, in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unification of mind, without placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and to reach extinguishment.

Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, in the same way with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is for their own enjoyment, relief, and comfort, and to reach extinguishment.

Just as a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is for their own enjoyment, relief, and comfort, and to reach extinguishment. These are the four absorptions—blissful meditations in the present life that belong to the higher mind—which they get when they want, without trouble or difficulty.

A noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.”

68. One Who Knows the Teachings

“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.

And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings.

And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning.

And how are they one who knows themself? It’s when a mendicant knows themself: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not know themself, they would not be called ‘one who knows themself’. But because they do know themself, they are called ‘one who knows themself’. Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself.

And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, and the one who knows moderation.

And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time.

And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time, and the one who knows assemblies.

And how are they one who knows people high and low? It’s when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn’t like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect.

Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn’t like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect.

Two people like to hear the true teaching: one listens well to the teaching, one does not. The person who doesn’t listen well to the teaching is reprehensible in that respect. The person who does listen well to the teaching is praiseworthy in that respect.

Two people listen well to the teaching: one remembers the teaching they’ve heard, one does not. The person who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The person who does remember the teaching they’ve heard is praiseworthy in that respect.

Two people remember the teaching they’ve heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect.

Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect.

Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The person who practices to benefit themselves but not others is reprehensible in that respect. The person who practices to benefit both themselves and others is praiseworthy in that respect.

That’s how a mendicant understands people in terms of pairs.

That’s how a mendicant is one who knows people high and low. A mendicant with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

69. The Shady Orchid Tree

“Mendicants, when the leaves on the Shady Orchid Tree belonging to the gods of the Thirty-Three turn brown, the gods are elated. They think: ‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’

When the leaves have fallen, the gods are elated. They think: ‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’

When the foliage starts to regrow, the gods are elated. They think: ‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’

When it’s ready to grow flowers and leaves separately, the gods are elated. They think: ‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’

When the buds start to form, the gods are elated. They think: ‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’

When the buds have burst, the gods are elated. They think: ‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’

When the Shady Orchid Tree of the gods of the Thirty-Three has fully blossomed, the gods are elated. For four celestial months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation.

When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree.

In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown.

When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall.

When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected, they’re like the Shady Orchid Tree when its foliage starts to regrow.

When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unification of mind, without placing the mind and keeping it connected, they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.

When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss’, they’re like the Shady Orchid Tree when its buds start to form.

When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness, they’re like the Shady Orchid Tree when its buds burst.

When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, they’re like the Shady Orchid tree when it fully blossoms.

At that time the earth gods raised the cry: ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ Hearing the cry of the Earth Gods, the Gods of the Four Great Kings … the Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others … the Gods of Brahmā’s Group raised the cry: ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ And so in a moment, in an instant, the sound soared up to the Brahmā realm.”

70. Honor

Then as Venerable Sāriputta was in private retreat this thought came to his mind: “What should a mendicant honor and respect and rely on, to give up the unskillful and develop the skillful?” Then he thought: “A mendicant should honor and respect and rely on the Teacher … the teaching … the Saṅgha … the training … immersion … diligence … A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”

Then he thought: “These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified. Suppose a man were to acquire a gold ornament, pure and bright. They’d think: ‘My gold ornament is pure and bright. Why don’t I take it to show the smiths? Then it will not only be purified, but will be better known as purified.’ In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified.”

Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat.

“Good, good, Sāriputta! A mendicant should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful. A mendicant should honor and respect and rely on the teaching … the Saṅgha … the training … immersion … diligence … A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. A mendicant who disrespects the Teacher disrespects the teaching.

It’s quite impossible for a mendicant who doesn’t respect the Teacher and the teaching to respect the Saṅgha. A mendicant who disrespects the Teacher and the teaching disrespects the Saṅgha.

It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training. A mendicant who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training.

It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects immersion.

It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, and immersion disrespects diligence.

It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.

It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

It’s quite possible for a mendicant who respects the Teacher to respect teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. It’s quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. …

A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.

It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

This is how to understand the detailed meaning of what I said in brief.”

71. Committed to Development

“Mendicants, when a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. Even if that chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Still they can’t break out and hatch safely. Why is that? Because she has not properly sat on them to keep them warm and incubated. In the same way, when a mendicant is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

When a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But still they can break out and hatch safely. Why is that? Because she properly sat on them to keep them warm and incubated. In the same way, when a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.

Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds saturated it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.”

72. The Simile of the Bonfire

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While walking along the road, at a certain spot he saw a bonfire burning, blazing and glowing. Seeing this he left the road, sat at the root of a tree on a seat spread out, and addressed the mendicants: “Mendicants, do you see that bonfire burning, blazing, and glowing?” “Yes, sir.”

“What do you think, mendicants? Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?” “Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants? Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?” “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants? Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?” “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants? Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants? Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

“What do you think, mendicants? Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or chair. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants? Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

So you should train like this: ‘Our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ That’s how you should train. Considering your own good, mendicants, is quite enough for you to persist with diligence. Considering the good of others is quite enough for you to persist with diligence. Considering the good of both is quite enough for you to persist with diligence.”

That is what the Buddha said. And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. Sixty mendicants rejected the training and returned to a lesser life, saying: ‘It’s too hard, Blessed One! It’s just too hard!” And sixty monks were freed from defilements by not grasping.

73. Sunetta

“Once upon a time, mendicants, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Once upon a time there was a teacher called Mūgapakkha … Aranemi … Kuddāla … Hatthipāla … Jotipāla … Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the way to rebirth in the company of Brahmā. Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm.

What do you think, mendicants? If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?” “Yes, sir.” “They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. Why is that? I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

So you should train like this: ‘We will have no malicious intent for our spiritual companions.’ That’s how you should train.”

74. Araka

“Once upon a time, mendicants, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.

It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. In the same way, life as a human is like a dew-drop. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.

It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long. In the same way, life as a human is like a bubble. …

It’s like a line drawn in water. It vanishes quickly and doesn’t last long. In the same way, life as a human is like a line drawn in water. …

It’s like a mountain river travelling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. In the same way, life as a human is like a mountain river. …

It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. In the same way, life as a human is like a glob of spit. …

Suppose there was an iron cauldron that had been heated all day. If you tossed a piece of meat in, it would quickly vanish and not last long. In the same way, life as a human is like a piece of flesh. …

It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’

Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’

These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.

Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of compassion, I’ve done what a teacher should do for the benefit of their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

8. The Monastic Law

75. An Expert in the Monastic Law (1st)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They’re ethical, restrained in the monastic code, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities is an expert in the monastic law.”

76. An Expert in the Monastic Law (2nd)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities is an expert in the monastic law.”

77. An Expert in the Monastic Law (3rd)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They’re firm and imperturbable in the training. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities is an expert in the monastic law.”

78. An Expert in the Monastic Law (4th)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities is an expert in the monastic law.”

79. Shines as an Expert in the Monastic Law (1st)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They’re ethical, restrained in the code of conduct, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.”

80. Shines as an Expert in the Monastic Law (2nd)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.”

81. Shines as an Expert in the Monastic Law (3rd)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They’re firm and imperturbable in the training. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.”

82. Shines as an Expert in the Monastic Law (4th)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offence. They know what is not an offence. They know what is a light offence. They know what is a serious offence. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.”

83. The Teacher’s Instructions

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Upāli, you might know that certain things don’t lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. You should definitely bear in mind that such things are not the teaching, not the training, and not the Teacher’s instructions. You might know that certain things do lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. You should definitely bear in mind that such things are the teaching, the training, and the Teacher’s instructions.”

84. Settlement of Disciplinary Issues

“Mendicants, there are these seven principles for the settlement of any disciplinary issues that might arise. What seven? Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. These are the seven principles for the settlement of any disciplinary issues that might arise.”

9. An Ascetic

85. A Mendicant

“Mendicants, it’s because of breaking seven things that you become a mendicant. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of breaking these seven things that you become a mendicant.”

86. An Ascetic

“Mendicants, it’s because of quelling seven things that you become an ascetic …”

87. Brahmin

“Mendicants, it’s because of barring out seven things that you become a brahmin …”

88. Scholar

“Mendicants, it’s because of scouring off seven things that you become a scholar …”

89. Bathed

“Mendicants, it’s because of bathing off seven things that you become a bathed initiate …”

90. A Knowledge Master

“Mendicants, it’s because of knowing seven things that you become a knowledge master …”

91. A Noble One

“Mendicants, it’s because seven foes have been slain that you become a noble one …”

92. A Perfected One

“Mendicants, it’s by being far from seven things that you become a perfected one. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of being far from these seven things that you become a perfected one.”

93. Bad Qualities

“Mendicants, there are these seven bad qualities. What seven? Someone is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless. These are the seven bad qualities.”

94. Good Qualities

“Mendicants, there are these seven good qualities. What seven? Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise. These are the seven good qualities.”

10. Worthy of Offerings

95

“Mendicants, there are seven people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What seven? First, take a person who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the first person worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.

Next, take a person who meditates observing impermanence in the eye. … Their defilements and their life come to an end at exactly the same time. This is the second person worthy of offerings …

Next, take a person who meditates observing impermanence in the eye. … With the ending of the five lower fetters they’re extinguished in-between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. … This is the seventh person. These seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

96–614

“Mendicants, there are seven people worthy of offerings … What seven? First, take a person who meditates observing suffering in the eye. … observing not-self in the eye. … observing ending in the eye. … observing vanishing in the eye. … observing fading away in the eye. … observing cessation in the eye. … observing letting go in the eye. …

ear … nose … tongue … body … mind …

sights … sounds … smells … tastes … touches … thoughts …

eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …

eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …

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 …

perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts …

intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts …

craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts …

thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts …

considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts …

meditates observing impermanence in the five masses … the aggregate of form … the aggregate of feeling … the aggregate of perception … the aggregate of choices … the aggregate of consciousness … meditates observing suffering … not-self … ending … vanishing … fading away … cessation … letting go …

11. Abbreviated Texts Beginning With Greed

615

“Mendicants, for insight into greed, seven things should be developed. What seven? The awakening factor of mindfulness … equanimity. These seven things should be developed for insight into greed.”

616

“Mendicants, for insight into greed, seven things should be developed. What seven? The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. These seven things should be developed for insight into greed.”

617

“Mendicants, for insight into greed, seven things should be developed. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven things should be developed for insight into greed.”

Numbered Discourses 8

1. Love

1. The Benefits of Love

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. What eight? You sleep well. You wake happily. You don’t see bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t reach any higher, you’ll be reborn in a Brahmā realm. You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.

A mindful one who develops
limitless love
weakens the fetters,
seeing the ending of attachments.

Loving just one creature with a hateless heart
makes you a good person.
Compassionate for all creatures,
a noble one creates abundant merit.

The royal potentates conquered this land
and traveled around sponsoring sacrifices—
horse sacrifice, human sacrifice,
the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’.

These are not worth a sixteenth part
of the mind developed with love,
as all the constellations of stars
aren’t worth a sixteenth part of the moon’s light.

If you don’t kill or encourage others to kill,
don’t conquer or encourage others to conquer,
with love for all sentient beings,
you’ll have no enmity for anyone.”

2. Wisdom

“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. What eight? It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.

When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.

After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.

A mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is the fourth cause.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.

They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is the sixth cause.

When in the Saṅgha they don’t engage in motley talk or unworthy talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. This is the seventh cause.

They meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.

Their spiritual companions esteem them: ‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a keen sense of conscience and prudence for them, with warmth and respect. Clearly this venerable knows and sees.’ This quality leads to warmth, respect, esteem, harmony, and unity.

‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘After hearing that teaching they perfect withdrawal of both body and mind. Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘This venerable is ethical … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘This venerable is very learned, remembering and keeping what they’ve learned. … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘This venerable lives with energy roused up … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘When in the Saṅgha they don’t engage in motley talk or unworthy talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

‘They meditate observing rise and fall in the five grasping aggregates. … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity.

These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.”

3. Disliked (1st)

“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant praises the disliked and criticizes the liked. They desire material possessions and honor. They lack conscience and prudence. They have wicked desires and wrong view. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t praise the disliked and criticize the liked. They don’t desire material possessions and honor. They have conscience and prudence. They have few desires and right view. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”

4. Disliked (2nd)

“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant desires material possessions, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”

5. Worldly Conditions (1st)

“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, praise and blame, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.

Gain and loss, fame and disgrace,
praise and blame, and pleasure and pain.
These qualities among people are impermanent,
transient, and perishable.

A clever and mindful person knows these things,
seeing that they’re perishable.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.

Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they understand rightly, transcending rebirth.”

6. Worldly Conditions (2nd)

“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, praise and blame, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.

An uneducated ordinary person encounters gain and loss, fame and disgrace, praise and blame, and pleasure and pain. And so does an educated noble disciple. What, then, is the difference between an ordinary uneducated person and an educated noble disciple?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Mendicants, an uneducated ordinary person encounters gain. They don’t reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. They encounter loss … fame … disgrace … praise … blame … pleasure … pain. They don’t reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it.

So gain and loss, fame and disgrace, praise and blame, and pleasure and pain occupy their mind. They favor gain and oppose loss. They favor fame and oppose disgrace. They favor praise and oppose blame. They favor pleasure and oppose pain. Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

An educated noble disciple encounters gain. They reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They truly understand it. They encounter loss … fame … disgrace … praise … blame … pleasure … pain. They reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They truly understand it.

So gain and loss, fame and disgrace, praise and blame, and pleasure and pain don’t occupy their mind. They don’t favor gain or oppose loss. They don’t favor fame or oppose disgrace. They don’t favor praise or oppose blame. They don’t favor pleasure or oppose pain. Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference between an educated noble disciple and an uneducated ordinary person.

Gain and loss, fame and disgrace,
praise and blame, and pleasure and pain.
These qualities among people are impermanent,
transient, and perishable.

A clever and mindful person knows these things,
seeing that they’re perishable.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.

Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they understand rightly, transcending rebirth.”

7. Devadatta’s Failure

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.

What advantage does a mendicant gain by overcoming these eight things?

The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.

So, mendicants, you should train like this: ‘Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.’ That’s how you should train.”

8. Uttara on Failure

At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā. There Uttara addressed the mendicants: “Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time.”

Now at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Venerable Uttara teaching this to the mendicants on Saṅkheyyaka Mountain.

Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty Three, as easily as a strong person would extend or contract their arm. Then he went up to Sakka, lord of gods, and said to him: “Please sir, you should know this. Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way: ‘It’s good for a mendicant from time to time to check their own failings. … the failings of others … their own successes … the successes of others.’

Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:

“Is it really true, sir, that you teach the mendicants in this way: ‘It’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others’?” “Indeed, lord of gods.” “Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?” “Well then, lord of gods, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

Suppose there was a large heap of grain not far from a town or village. And a large crowd were to take away grain with carrying poles, baskets, hip sacks, or their cupped hands. If someone were to go to that crowd and ask them where they got the grain from, how should that crowd rightly reply?” “Sir, they should reply that they took it from the large heap of grain.” “In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.”

“It’s incredible, sir, it’s amazing! How well this was said by Venerable Uttara! ‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.’ At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

‘Mendicants, it’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.

What advantage does a mendicant gain by overcoming these eight things?

The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.

So you should train like this: “Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.” That’s how you should train.’

Sir, Uttara, this exposition of the teaching is not established anywhere in the four assemblies— monks, nuns, laymen, and laywomen. Sir, learn this exposition of the teaching! Memorize this exposition of the teaching! Remember this exposition of the teaching! Sir, this exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.”

9. Nanda

“Mendicants, you could rightly call Nanda ‘son of a good family’, ‘strong’, ‘lovely’, and ‘lustful’. How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is committed to wakefulness, and has mindfulness and situational awareness? This is how Nanda guards the sense doors. If he has to look to the east, he looks after fully deliberating: ‘When I look to the east, bad, unskillful qualities of desire and aversion will not overwhelm me.’ In this way he’s aware of the situation.

If he has to look to the west … north … south … up … down … If he has to survey the intermediate directions, he looks after fully deliberating: ‘When I survey the intermediate directions, bad, unskillful qualities of desire and aversion will not overwhelm me.’ In this way he’s aware of the situation. This is how Nanda guards the sense doors.

This is how Nanda eats in moderation. Nanda reflects properly on the food he eats: ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ This is how Nanda eats in moderation.

This is how Nanda is committed to wakefulness. Nanda practices walking and sitting meditation by day, purifying his mind from obstacles. In the evening, he continues to practice walking and sitting meditation. In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles. This is how Nanda is committed to wakefulness.

This is how Nanda has mindfulness and situational awareness. Nanda knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This is how Nanda has mindfulness and situational awareness.

How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is committed to wakefulness, and has mindfulness and situational awareness?”

10. Trash

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Now at that time the mendicants accused a mendicant of an offense. The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed irritation, hate, and bitterness.

Then the Buddha said to the mendicants: “Mendicants, throw this person out! Throw this person out! This person should be shown the door. Why should you be vexed by an outsider? Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants.

Suppose in a growing field of barley some bad barley appeared, just useless trash. Its roots, stem, and leaves would look just the same as the healthy barley. That is, so long as the head doesn’t appear. But when the head appears, they know that it’s bad barley, just useless trash. When they realize this they pull it up by the roots and throw it outside the field. Why is that? So that it doesn’t spoil the good barley.

In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants.

Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. Then the owners take a broom and sweep them even further away. Why is that? So that it doesn’t spoil the good grain. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants.

Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood, where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound. But the trees that were rotten inside, decomposing and decayed, made a thud. He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants.

By living together, know that
they’re hateful, with wicked desires,
offensive, stubborn, and contemptuous,
jealous, mean, and devious.

They speak to people with a voice
so smooth, just like an ascetic.
But they act in secret,
those disrespectful ones with bad views.

You should recognize them for what they are:
a creep and liar.
Then having gathered in harmony,
you should expel them.

Throw out the trash!
Get rid of the rubbish!
And sweep away the scraps,
those non-ascetics who imagine themselves ascetics!

When you’ve thrown out those of wicked desires,
of bad conduct and means of collecting alms,
dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, self-disciplined,
make an end of suffering.”

2. The Great Chapter

11. At Verañja

So I have heard. At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru. Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.” “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat. If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”

“Master Gotama lacks taste.” “There is, brahmin, a sense in which you could rightly say that I lack taste. For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. In this sense you could rightly say that I lack taste. But that’s not what you’re talking about.”

“Master Gotama is indelicate.” “There is, brahmin, a sense in which you could rightly say that I’m indelicate. For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, exterminated, and unable to arise in the future. In this sense you could rightly say that I’m indelicate. But that’s not what you’re talking about.”

“Master Gotama is a teacher of inaction.” “There is, brahmin, a sense in which you could rightly say that I’m a teacher of inaction. For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I’m a teacher of inaction. But that’s not what you’re talking about.”

“Master Gotama is a teacher of annihilationism.” “There is, brahmin, a sense in which you could rightly say that I’m a teacher of annihilationism. For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m a teacher of annihilationism. But that’s not what you’re talking about.”

“Master Gotama is disgusted.” “There is, brahmin, a sense in which you could rightly say that I’m disgusted. For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I’m digusted. But that’s not what you’re talking about.”

“Master Gotama is an eradicator.” “There is, brahmin, a sense in which you could rightly say that I’m an eradicator. For I teach the eradication of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m an eradicator. But that’s not what you’re talking about.”

“Master Gotama is a mortifier.” “There is, brahmin, a sense in which you could rightly say that I’m a mortifier. For I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m a mortifier. But that’s not what you’re talking about.”

“Master Gotama is an abortionist.” “There is, brahmin, a sense in which you could rightly say that I’m an abortionist. I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m an abortionist. But that’s not what you’re talking about.

Suppose, brahmin, there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?” “Master, Gotama, that should be called the eldest. For it is the eldest among them.”

“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. So, brahmin, I am the eldest and the best in the world.

My energy was roused up and vigorous, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.

This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my first breaking out, like a chick breaking out of the eggshell.

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my second breaking out, like a chick breaking out of the eggshell.

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew ‘it is freed’. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my third breaking out, like a chick breaking out of the eggshell.”

When he said this, the brahmin Verañja said to the Buddha: “Master Gotama is the eldest! Master Gotama is the best! Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

12. With Sīha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.

Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly. He thought: “That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” Then General Sīha went to Nigaṇṭha Nātaputta and said to him: “Sir, I’d like to go to see the ascetic Gotama.”

“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.” Then Sīha’s determination to go and see the Buddha died down.

For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a second time Sīha thought: “Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” Then General Sīha went to Nigaṇṭha Nātaputta …

Then for a second time Sīha’s determination to go and see the Buddha died down.

For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a third time Sīha thought: “That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. What can these Jains do to me, whether I consult with them or not? Why don’t I, without consulting them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”

Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. He went by carriage as far as the terrain allowed, then descended and went by foot. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard this: ‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent the Blessed One.”

“There is, Sīha, a sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I'm an eradicator, I teach eradication, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way.

And there is a sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way.

And what’s the sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way? I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I teach inaction.

And what’s the sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way? I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. In this sense you could rightly say that I teach action.

And what’s the sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I teach annihilationism.

And what’s the sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way? I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I’m disgusted.

And what’s the sense in which you could rightly say that I'm an eradicator, I teach eradication, and I guide my disciples in that way? I teach the eradication of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m an eradicator.

And what’s the sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way? I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m a mortifier.

And what’s the sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way? I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m an abortionist.

And what’s the sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way? I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. In this sense you could rightly say that I’m ambitious.”

When he said this, General Sīha said to the Buddha: “Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.” “Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Vesālī, saying: ‘General Sīha has become our disciple!’ And yet the Buddha tells me to act after careful consideration. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.” “Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sir, I have heard this: ‘The ascetic Gotama says: “Gifts should only be given to me, and to my disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we’ll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Then the Buddha taught Sīha step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha: “Everything that has a beginning has an end.”

Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha: “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented in silence. Then, knowing that the Buddha had accepted, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then Sīha addressed a certain man: “Mister, please find out if there is any meat ready for sale.” And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying: “Sir, it’s time. The meal is ready.”

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of mendicants. Now at that time many Jain ascetics in Vesālī went from street to street and square to square, calling out with raised arms: “Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”

Then a certain person went up to Sīha and whispered in his ear: “Please sir, you should know this. Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms: ‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’” “Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha. They’ll never stop misrepresenting the Buddha with their false, baseless, lying, untruthful claims. We would never deliberately take the life of a living creature, not even for life’s sake.”

Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

13. A Thoroughbred

“Mendicants, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What eight? It’s when a fine royal thoroughbred is well born on both the mother’s and the father’s sides. He’s bred in the region fine thoroughbreds come from. Whatever food he’s given, fresh or dry, he eats carefully, without making a mess. He’s disgusted by sitting or lying down in excrement or urine. He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses. He openly shows his tricks, bluffs, ruses, and feints to his trainer, so the trainer can try to subdue them. He carries his load, determining: ‘Whether or not the other horses carry their loads, I’ll carry mine.’ He always walks in a straight path. He’s strong, and stays strong even until death. A fine royal thoroughbred with these eight factors is worthy of a king. …

In the same way, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What eight? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. Whatever food they’re given, coarse or fine, they eat carefully, without annoyance. They're disgusted with bad conduct by way of body, speech, or mind, and by attainment of the many kinds of unskillful things. They're sweet-natured and pleasant to live with, and they doesn’t upset the other mendicants. They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions, so they can try to subdue them. They do their training, determining: ‘Whether or not the other mendicants do their training, I’ll do mine.’ They always walk in a straight path. And here the straight path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. They’re energetic: ‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

14. A Wild Colt

“Mendicants, I will teach you about eight wild colts and eight flaws in horses, and about eight wild people and eight flaws in people. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what, mendicants, are the eight wild colts and eight flaws in horses? Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them. Some wild colts are like that. This is the first flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod. Some wild colts are like that. This is the second flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it. Some wild colts are like that. This is the third flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track. Some wild colts are like that. This is the fourth flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs. Some wild colts are like that. This is the fifth flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild colts are like that. This is the sixth flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post. Some wild colts are like that. This is the seventh flaw of a horse.

Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild colts are like that. This is the eighth flaw of a horse. These are the eight wild colts and the eight flaws in horses.

And what are the eight wild people and eight flaws in people? Firstly, the mendicants accuse a mendicant of an offense. But the accused mendicant evades it by saying they don’t remember. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them. Some wild people are like that. This is the first flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant objects to the accuser: ‘What has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod. Some wild people are like that. This is the second flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant retorts to the accuser: ‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it. Some wild people are like that. This is the third flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant dodges the issue, distracts the discussion with irrelevant points, and displays irritation, hate, and bitterness. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track. Some wild people are like that. This is the fourth flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant gesticulates while speaking in the middle of the Saṅgha. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs. Some wild people are like that. This is the fifth flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild people are like that. This is the sixth flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post. Some wild people are like that. This is the seventh flaw of a person.

Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant says this: ‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’ When they have rejected the training, they say: ‘Well, venerables, are you happy now?’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild people are like that. This is the eighth flaw of a person. These are the eight wild people and eight flaws in people.”

15. Stains

“Mendicants, there are these eight stains. What eight? Not reciting is the stain of hymns. Neglect is the stain of houses. Laziness is the stain of beauty. Negligence is a guard’s stain. Misconduct is a woman’s stain. Stinginess is a giver’s stain. Bad, unskillful qualities are a stain in this world and the next. Worse than any of these is ignorance, the worst stain of all. These are the eight stains.

Hymns get stained when they’re not recited.
The stain of houses is neglect.
Laziness is the stain of beauty.
A guard’s stain is negligence.

Misconduct is a woman’s stain.
A giver’s stain is stinginess.
Bad qualities are a stain
in this world and the next.
But a worse stain than these
is ignorance, the worst of stains.”

16. Going on a Mission

“Mendicants, a mendicant with eight qualities is worthy of going on a mission. What eight? It’s a mendicant who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause disputes. A mendicant with these eight qualities is worthy of going on a mission. With eight qualities Sāriputta is worthy of going on a mission. What eight? He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause disputes. With these eight qualities Sāriputta is worthy of going on a mission.

They don’t tremble when arriving
at an assembly of fierce debaters.
They don’t omit any words,
or conceal the instructions.

Their words aren’t poisoned,
and they don’t tremble when questioned.
A mendicant of this kind
is worthy of going on a mission.”

17. Imprisonment (1st)

“Mendicants, a woman has eight ways to imprison a man. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A woman has these eight ways to imprison a man. But those beings who are imprisoned by touch are truly imprisoned.”

18. Imprisonment (2nd)

“Mendicants, a man has eight ways to imprison a woman. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A man has these eight ways to imprison a woman. But those beings who are imprisoned by touch are truly imprisoned.”

19. With Pahārāda

At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru. Then Pahārāda, lord of demons, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:

“Well, Pahārāda, do the demons love the ocean?” “Sir, they do indeed.” “But seeing what incredible and amazing things do the demons love the ocean?” “Sir, seeing eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean.

Furthermore, the ocean is consistent and doesn’t overflow its boundaries. This is the second thing the demons love about the ocean.

Furthermore, the ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach. This is the third thing the demons love about the ocean.

Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. This is the fourth thing the demons love about the ocean.

Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. This is the fifth thing the demons love about the ocean.

Furthermore, the ocean has just one taste, the taste of salt. This is the sixth thing the demons love about the ocean.

Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. This is the seventh thing the demons love about the ocean.

Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean.

Well, sir, do the mendicants love this teaching and training?” “They do indeed, Pahārāda.” “But seeing how many incredible and amazing things do the mendicants love this teaching and training?” “Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training.

The ocean is consistent and doesn’t overflow its boundaries. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. This is the second thing the mendicants love about this teaching and training.

The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.

In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. This is the third thing the mendicants love about this teaching and training.

When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’. This is the fourth thing the mendicants love about this teaching and training.

For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. In the same way, though several mendicants become fully extinguished through the natural principle of extinguishment, without anything left over, the natural principle of extinguishment never empties or fills up. This is the fifth thing the mendicants love about this teaching and training.

The ocean has just one taste, the taste of salt. In the same way, this teaching and training has one taste, the taste of freedom. This is the sixth thing the mendicants love about this teaching and training.

The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. This is the seventh thing the mendicants love about this teaching and training.

Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected ones, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training.

Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.”

20. Sabbath

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said: “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.”

But when he said this, the Buddha kept silent. For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said: “Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.” But for a second time the Buddha kept silent. For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said: “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. And the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.” “Ānanda, the assembly is not pure.”

Then Venerable Mahāmoggallāna thought: “Who is the Buddha talking about?” Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha. When he saw him he got up from his seat, went up to him and said: “Get up, reverend. The Buddha has seen you. You can’t live in communion with the mendicants.”

But when he said this, that person kept silent. For a second time … For a third time … But for a third time that person kept silent.

Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him: “I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the mendicants.” “It’s incredible, Moggallāna, it’s amazing, how that foolish man waited to be taken by the arm!”

Then the Buddha said to the mendicants: “Now, mendicants, you should perform the sabbath and recite the monastic code. From this day forth, I will not perform the sabbath or recite the monastic code. It’s impossible, mendicants, it can’t happen that a Realized One could recite the monastic code in an impure assembly.

Seeing these eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean. (Expand in detail as in the previous sutta.) …

Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean.

In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. … Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training. Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”

3. Householders

21. With Ugga of Vesālī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants: “Mendicants, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible qualities.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. Then Ugga of Vesālī went up to that mendicant, bowed, and sat down to one side. The mendicant said to him:

“Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?” “Sir, I don’t know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and pay close attention, I will speak.” “Yes, householder,” replied the mendicant. Ugga of Vesālī said this: “Sir, when I first saw the Buddha off in the distance, my heart was inspired as soon as I saw him. This is the first incredible and amazing quality found in me.

With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything that has a beginning has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.

I had four teenage wives. And I went to them and said: ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?’ When I said this, my eldest wife said to me: ‘My lord, please give me to such-and-such a man.’ Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can’t recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me.

And though my family has wealth, it’s shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me.

When I pay homage to a mendicant, I do so carefully, not carelessly. This is the fifth incredible and amazing quality found in me.

If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don’t teach me the Dhamma, I teach them. This is the sixth incredible and amazing quality found in me.

It’s not unusual for deities to come to me and announce: ‘Householder, the Buddha’s teaching is well explained!’ When they say this I say to them: ‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ But I don’t recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me.

Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up. This is the eighth incredible and amazing quality found in me.

These eight amazing and incredible qualities are found in me. But I don’t know what eight amazing and incredible qualities the Buddha was referring to.”

Then that mendicant, after taking alms-food in Ugga of Vesālī’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said:

“Good, good, mendicant! When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible qualities.”

22. With Ugga of the Village of Hatthi

At one time the Buddha was staying in the land of the Vajjians at the village of Hatthi. There the Buddha addressed the mendicants: “Mendicants, you should remember the householder Ugga of Hatthi as someone who has eight amazing and incredible qualities.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out. Then Ugga of Hatthi went up to that mendicant, bowed, and sat down to one side. The mendicant said to him: “Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?”

“Sir, I don’t know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and pay close attention, I will speak.” “Yes, householder,” replied the mendicant. Ugga of Hatthi said this: “Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park. My heart was inspired as soon as I saw him, and I sobered up. This is the first incredible and amazing quality found in me.

With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything that has a beginning has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.

I had four teenage wives. And I went to them and said: ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?’ When I said this, my eldest wife said to me: ‘My lord, please give me to such-and-such a man.’ Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can’t recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me.

And though my family has wealth, it’s shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me.

When I pay homage to a mendicant, I do so carefully, not carelessly. If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don’t teach me the Dhamma, I teach them. This is the fifth incredible and amazing quality found in me.

It’s not unusual for deities to come to me when the Saṅgha has been invited and announce: ‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of the teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’ But while I’m serving the Saṅgha I don’t recall thinking: ‘Let me give this one just a little, and that one a lot.’ Rather, I give impartially. This is the sixth incredible and amazing quality found in me.

It’s not unusual for deities to come to me and announce: ‘Householder, the Buddha’s teaching is well explained!’ When they say this I say to them: ‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ But I don’t recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me.

If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me: ‘The householder Ugga of Hatthi is bound by no fetter that might return him to this world.’ This is the eighth incredible and amazing quality found in me.

These eight amazing and incredible qualities are found in me. But I don’t know what eight amazing and incredible qualities the Buddha was referring to.”

Then that mendicant, after taking alms-food in Ugga of Hatthi’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of the village of Hatthi. The Buddha said:

“Good, good, mendicant! When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Hatthi as someone who has these eight amazing and incredible qualities.”

23. With Hatthaka (1st)

At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. There the Buddha addressed the mendicants: “Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible qualities. What seven? He’s faithful, ethical, conscientious, prudent, learned, generous, and wise. You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible qualities.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out. Then Hatthaka went up to that mendicant, bowed, and sat down to one side. The mendicant said to Hatthaka:

“Householder, the Buddha declared that you have seven amazing and incredible qualities. What seven? He said that you’re faithful, ethical, conscientious, prudent, learned, generous, and wise. The Buddha declared that you have these seven amazing and incredible qualities.” “But sir, I trust that no white-clothed lay people were present?” “No, there weren’t any white-clothed lay people present.” “That’s good, sir.”

Then that mendicant, after taking alms-food in Hatthaka of Āḷavī’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:

“Good, good, mendicant! That son of a good family has few wishes. He doesn’t want his own good qualities to be made known to others. Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes.”

24. With Hatthaka (2nd)

At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka: “Hatthaka, you have a large following. How do you bring together such a large following?” “Sir, I bring together such a large following by using the four ways of being inclusive as taught by the Buddha. When I know that a person can be included by a gift, I include them by giving a gift. When I know that a person can be included by kind speech, I include them by kind speech. When I know that a person can be included by taking care of them, I include them by caring for them. When I know that a person can be included by equality, I include them by treating them equally. But also, sir, my family is wealthy. They wouldn’t think that a poor person was worth listening to in the same way.” “Good, good, Hatthaka! This is the right way to bring together a large following. Whether in the past, future, or present, all those who have brought together a large following have done so by using these four ways of being inclusive.”

Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. Then, not long after Hatthaka had left, the Buddha addressed the mendicants: “Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities. What eight? He’s faithful, ethical, conscientious, prudent, learned, generous, wise, and has few wishes. You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible qualities.”

25. With Mahānāma

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how is a lay follower defined?” “Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

“But how is an ethical lay follower defined?” “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.”

“But how do we define a lay follower who is practicing to benefit themselves, not others?” “A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct, but don’t encourage others to do the same. They’re accomplished in generosity, but don’t encourage others to do the same. They like to see the mendicants, but don’t encourage others to do the same. They like to hear the true teaching, but don’t encourage others to do the same. They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

“But how do we define a lay follower who is practicing to benefit both themselves and others?” “A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

26. With Jīvaka

At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how is a lay follower defined?” “Jīvaka, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

“But how is an ethical lay follower defined?” “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.”

“But how do we define a lay follower who is practicing to benefit themselves, not others?” “A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning … Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

“But how do we define a lay follower who is practicing to benefit both themselves and others?” “A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

27. Powers (1st)

“Mendicants, there are these eight powers. What eight? Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Sovereignty is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins. These are the eight powers.”

28. Powers (2nd)

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’” “Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: ‘My defilements have ended.’

What eight? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power … the five faculties … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

A mendicant who has ended the defilements has these eight powers that qualify them to claim: ‘My defilements have ended.’”

29. Lost Opportunities

“‘Now is the time! Now is the time!’ So says an uneducated ordinary person. But they don’t know whether it’s time or not. Mendicants, there are eight lost opportunities for spiritual practice. What eight? Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.

Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity.

Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity.

Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity.

Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …

Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …

Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said. This is the seventh lost opportunity …

Furthermore, a Realized One has arisen in the world … But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said. This is the eighth lost opportunity …

There are these eight lost opportunities for spiritual practice.

Mendicants, there is just one opportunity for spiritual practice. What is that one? It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said. This is the one opportunity for spiritual practice.

When you’ve gained the human state,
and the true teaching has been proclaimed,
if you don’t seize the moment
it’ll pass you by.

For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
does a Realized One arise.

If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a person who loves themselves.

How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your chance you’ll grieve
when you’re sent to hell.

If you fail to achieve
certainty regarding the true teaching
you’ll regret it for a long time,
like a trader who loses a profit.

A man hindered by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.

Those who’ve gained the human state
when the true teaching has been proclaimed,
and have fulfilled the Teacher’s word—
or will do so, or are doing so now—

have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not soaked with defilements,

among those restrained ones
who have practiced the path
proclaimed by the Realized One, the one with vision,
and taught by the Kinsman of the Sun.

Having cut off all underlying tendencies
that follow those drifting in Māra’s domain,
they’re the ones in this world who’ve truly gone beyond,
having reached the ending of defilements.”

30. Anuruddha and the Great Thoughts

At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park. Then as Anuruddha was in private retreat this thought came to his mind: “This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not the discontented. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.”

Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs, and sat on the seat spread out. Anuruddha bowed to the Buddha and sat down to one side. The Buddha said to him:

“Good, good, Anuruddha! It’s good that you reflect on these thoughts of a great man: ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not the discontented. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.’ Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

You’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and to reach extinguishment.

As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and to reach extinguishment.

As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and to reach extinguishment.

As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-pliled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and to reach extinguishment.

As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and to reach extinguishment. Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.” “Yes, sir,” Anuruddha replied.

After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas. He sat on the seat spread out and addressed the mendicants: “Mendicants, I will teach you the eight thoughts of a great man. Listen … And what are the eight thoughts of a great man? This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not the discontented. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.

‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, but why did I say it? A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’ ‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, and this is why I said it.

‘This teaching is for the contented, not the discontented.’ That’s what I said, but why did I say it? It’s for a mendicant who’s content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. ‘This teaching is for the contented, not the discontented.’ That’s what I said, and this is why I said it.

‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it? It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them. With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. ‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, and this is why I said it.

‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it? It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. ‘This teaching is for the energetic, not the lazy.’ That’s what I said, and this is why I said it.

‘This teaching is for the mindful, not the unmindful.’ That’s what I said, but why did I say it? It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. ‘This teaching is for the mindful, not the unmindful.’ That’s what I said, and this is why I said it.

‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, but why did I say it? It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. ‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, and this is why I said it.

‘This teaching is for the wise, not the witless.’ That’s what I said, but why did I say it? It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ‘This teaching is for the wise, not the witless.’ That’s what I said, and this is why I said it.

‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, but why did I say it? It’s for a mendicant whose mind is eager, confident, steady, and decided regarding the cessation of proliferation. ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, and this is why I said it.”

Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park. And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Anuruddha became one of the perfected. And on the occasion of attaining perfection he recited these verses:

“Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.

He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.

Understanding that teaching,
I happily followed his instructions.
I’ve attained the three knowledges,
and have fulfilled the Buddha’s instructions.”

4. Giving

31. Giving (1st)

“Mendicants, there are these eight gifts. What eight? A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ These are the eight gifts.”

32. Giving (2nd)

“Faith, conscience, and skillful giving
are qualities good people follow.
For this, they say, is the path of the gods,
which leads to the heavenly realm.”

33. Reasons to Give

“Mendicants, there are these eight grounds for giving. What eight? A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ These are the eight grounds for giving.”

34. A Field

“Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. What eight factors does it have? It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.

In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. What eight factors do they have? It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.

When a field has eight factors a seed sown in it is very fruitful and rewarding and productive. What eight factors does it have? It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.

In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. What eight factors do they have? It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.

When the field is excellent,
and the seed sown in it is excellent,
and the rainfall is excellent,
the crop of grain will be excellent.

Its health is excellent,
its growth is excellent,
its maturation is excellent,
and its fruit is excellent.

So too, when you give excellent food
to those of excellent ethics,
it leads to many excellences,
for what you did was excellent.

So if a person wants excellence,
let them excel in this.
You should frequent those with excellent wisdom,
so that your own excellence will flourish.

Excelling in knowledge and conduct,
and having excellence of mind,
you perform excellent deeds,
and gain excellent benefits.

Truly knowing the world,
and having attained excellence of view,
one who excels in mind proceeds,
relying on excellence in the path.

Shaking off all stains,
and attaining the excellence of extinguishment,
you’re freed from all sufferings:
this is complete excellence.”

35. Rebirth by Giving

“Mendicants, there are these eight rebirths by giving. What eight? First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins … Whatever they give, they expect something back. And they’ve heard: ‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ … When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins … Whatever they give, they expect something back. And they’ve heard: ‘The Gods of the Thirty-Three …’ ‘The Gods of Yama …’ ‘The Joyful Gods …’ ‘The Gods Who Love to Create …’ ‘The Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’ They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. And they’ve heard: ‘The Gods of Brahmā’s Group are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Group!’ They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of the Gods of Brahmā’s Group. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire. These are the eight rebirths by giving.”

36. Grounds for Making Merit

“Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit.

First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among disadvantaged humans.

Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among well-off humans.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings. There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty Three. There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of Yama Gods. There, the deity Yama has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Joyful Gods. There, the deity Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Love to Create. There, the deity Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …

Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others. There, the deity Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. These are the three grounds for making merit.”

37. Gifts of a Good Person

“Mendicants, there are these eight gifts of a good person. What eight? Their gift is pure, good quality, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted. These are the eight gifts of a good person.

He gives pure, good quality, and timely gifts
of appropriate food and drinks
regularly to spiritual practitioners
who are fertile fields of merit.

They never regret
giving away many material things.
Discerning people praise
giving such gifts.

An intelligent person sacrifices like this,
faithful, with a mind of letting go.
Such an astute person is reborn
in a happy, pleasing world.”

38. A Good Person

“Mendicants, a good person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.

It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …

A wise person living at home
benefits many people.
Neither by day or at night do they neglect
their mother, father, and ancestors.
They venerate them in accord with the teaching,
remembering what they have done.

One of settled faith and good nature
venerates the homeless renunciates,
the mendicant spiritual practitioners,
knowing their good-hearted qualities.

Good for the king, good for the gods,
and good for relatives and friends.

In fact, they’re good for everyone,
well grounded in the true teaching.
Rid of the stain of stinginess,
they’ll enjoy a world of bliss.”

39. Overflowing Merit

“Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What eight? Firstly, a noble disciple has gone for refuge to the Buddha. This is the first kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the teaching. This is the second kind of overflowing merit …

Furthermore, a noble disciple has gone for refuge to the Saṅgha. This is the third kind of overflowing merit …

Mendicants, these five gifts are great, original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What five? Firstly, a noble disciple gives up killing living creatures. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the first gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the fourth kind of overflowing merit …

Furthermore, a noble disciple gives up stealing. … Furthermore, a noble disciple gives up sexual misconduct. … This is the sixth kind of overflowing merit … Furthermore, a noble disciple gives up lying. … This is the seventh kind of overflowing merit … Furthermore, a noble disciple gives up alcoholic drinks that cause negligence. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the fifth gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the eighth kind of overflowing merit …

These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”

40. The Results of Misconduct

“Mendicants, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is a short life span.

Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is loss of wealth.

Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is rivalry and enmity.

Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is false accusations.

Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is being divided against friends.

Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is hearing disagreeable things.

Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is that no-one takes what you say seriously.

Taking alcoholic drinks that cause negligence, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is madness.”

5. Sabbath

41. The Sabbath With Eight Factors, In Brief

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor.

‘As long as they live the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its second factor.

‘As long as they live the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its third factor.

‘As long as they live the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fourth factor.

‘As long as they live the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fifth factor.

‘As long as they live the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its sixth factor.

‘As long as they live the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its seventh factor.

‘As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor.

The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.”

42. The Sabbath With Eight Factors, In Detail

“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the Joyful Gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the Joyful Gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Love to Create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Love to Create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,
radiating as far as they revolve.
Those shining ones in the sky light up the quarters,
dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
horn-gold or mountain gold,
or natural gold dug up by marmots—

they’re not worth a sixteenth part
of the sabbath with its eight factors,
as all the constellations of stars can’t equal the light of the moon.

So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”

43. With Visākhā on the Sabbath

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: “Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm … Four hundred years in the human realm … Eight hundred years in the human realm … Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,
radiating as far as they revolve.
Those shining ones in the sky light up the quarters,
dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
horn-gold or mountain gold,
or natural gold dug up by marmots—

they’re not worth a sixteenth part
of the sabbath with its eight factors,
as all the constellations of stars can’t equal the light of the moon.

So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”

44. With Vāseṭṭha on the Sabbath

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the layman Vāseṭṭha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Vāseṭṭha, the observance of the sabbath with its eight factors is very fruitful and beneficial and glorious and effective. … blameless, they go to a heavenly place.”

When he said this, Vāseṭṭha said to the Buddha: “If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”

“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha! If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!”

45. With Bojjhā on the Sabbath

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the laywoman Bojjhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Bojjhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm … Two hundred years in the human realm … Four hundred years in the human realm … Eight hundred years in the human realm … Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods who control the creations of others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,
radiating as far as they revolve.
Those shining ones in the sky light up the quarters,
dispelling the darkness as they traverse the heavens.

All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
horn-gold or mountain gold,
or natural gold dug up by marmots—

they’re not worth a sixteenth part
of the mind developed with love,
as all the constellations of stars can’t equal the light of the moon.

So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”

46. Anuruddha and the Agreeable Deities

At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Now at that time Venerable Anuruddha had retreated to solitude for the day’s meditation. Then several deities of the Loveable Group went up to Venerable Anuruddha, bowed, stood to one side, and said to him: “Sir, Anuruddha, we are the deities called ‘Loveable’. We wield sovereignty and control over three things. We can turn any color we want. We can get any voice that we want. We can get any pleasure that we want. We are the deities called ‘Loveable’. We wield sovereignty and control over these three things.”

Then Venerable Anuruddha thought: “If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!” Then those deities, knowing Anuruddha’s thought, all turned blue.

Then Venerable Anuruddha thought: “If only these deities would all turn yellow …” “If only these gods would all turn red …” “If only these gods would all turn white …” Then those deities, knowing Anuruddha’s thought, all turned white.

Then one of those deities sang, one danced, and one snapped her fingers. Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating. In the same way the performance by those deities sounded graceful, tantalizing, sensuous, lovely, and intoxicating. But Venerable Anuruddha averted his senses.

Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there. Then in the late afternoon, Anuruddha came out of retreat and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

“How many qualities do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the Loveable Group?”

“Anuruddha, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group. What eight? Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.

She honors, respects, esteems, and venerates those her husband respects, such as mother and father, and ascetics and brahmins. And when they arrive she serves them with a seat and water.

She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.

She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.

She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.

She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.

She’s ethical. She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.

She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.

She’d never look down on her husband,
who’s always keen to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Loveable’.”

47. With Visākhā on the Loveable Gods

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Visākhā, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group. What eight? Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. …

She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.

She’d never look down on her husband,
who’s always keen to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Loveable’.”

48. With Nakula’s Mother on the Loveable Gods

At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Nakula’s mother, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group. What eight? Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.

She honors, respects, esteems, and venerates those her husband respects, such as mother and father, and ascetics and brahmins. And when they arrive she serves them with a seat and water.

She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.

She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.

She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.

She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.

She’s ethical. She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.

She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.

She’d never look down on her husband,
who’s always keen to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Loveable’.”

49. Winning in This Life (1st)

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Visākhā, a female who has four qualities is practicing to win in this life, and she succeeds at it. What four? It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.

And how is a female well-organized at work? It’s when she’s skilled and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. That’s how a female is well-organized at work.

And how does a female manage the domestic help? It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. That’s how a female manages the domestic help.

And how does a female act lovingly toward her husband? It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life. That’s how a female acts lovingly toward her husband.

And how does a female protect his earnings? It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it. That’s how a female protects his earnings. A female who has these four qualities is practicing to win in this life, and she succeeds at it.

A female who has four qualities is practicing to win in the next life, and she succeeds at it. What four? It’s when a female is accomplished in faith, ethics, generosity, and wisdom.

And how is a female accomplished in faith? It’s when a female has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ That’s how a female is accomplished in faith.

And how is a female accomplished in ethics? It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. That’s how a female is accomplished in ethics.

And how is a female accomplished in generosity? It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. That’s how a female is accomplished in generosity.

And how is a female accomplished in wisdom? It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a female is accomplished in wisdom.

A female who has these four qualities is practicing to win in the next life, and she succeeds at it.

She’s organized at work,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

Faithful, accomplished in ethics,
kind, rid of stinginess,
she always purifies the path
to well-being in lives to come.

And so, a lady in whom
these eight qualities are found
is known as virtuous,
firm in principle, and truthful.

Accomplished in sixteen aspects,
complete with the eight factors,
a virtuous laywoman such as she
is reborn in the realm of the Loveable Gods.”

50. Winning in This Life (2nd)

“Mendicants, a female who has four qualities is practicing to win in this life, and she succeeds at it. What four? It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.

And how is a female well-organized at work? It’s when she’s skilled and tireless in doing domestic duties for her husband … That’s how a female is well-organized at work.

And how does a female manage the domestic help? It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. That’s how a female manages the domestic help.

And how does a female act lovingly toward her husband? It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life. That’s how a female acts lovingly toward her husband.

And how does a female protect his earnings? It’s when she tries to guard and protect any income her husband earns … That’s how a female protects his earnings. A female who has these four qualities is practicing to win in this life, and she succeeds at it.

A female who has four qualities is practicing to win in the next life, and she succeeds at it. What four? It’s when a female is accomplished in faith, ethics, generosity, and wisdom.

And how is a female accomplished in faith? It’s when a female has faith in the Realized One’s awakening … That’s how a female is accomplished in faith.

And how is a female accomplished in ethics? It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. That’s how a female is accomplished in ethics.

And how is a female accomplished in generosity? It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. That’s how a female is accomplished in generosity.

And how is a female accomplished in wisdom? It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a female is accomplished in wisdom. A female who has these four qualities is practicing to win in the next life, and she succeeds at it.

She’s organized at work,
and manages the domestic help.
She’s loveable to her husband,
and preserves his wealth.

Faithful, accomplished in ethics,
being kind and rid of stinginess.
She always purifies the path
to well-being in lives to come.

And so, a lady in whom
these eight qualities are found
is known as virtuous,
firm in principle, and truthful.

Accomplished in sixteen aspects,
complete with the eight factors,
a virtuous laywoman such as she
is reborn in the realm of the Loveable Gods.”

6. Gotamī

51. With Gotamī

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: “Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” “Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

For a second time …

For a third time, Mahāpajāpatī Gotamī said to the Buddha: “Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” “Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.

When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed at the Great Wood, in the hall with the peaked roof. Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī. Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof. Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.

Venerable Ānanda saw her standing there, and said to her: “Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?” “Sir, Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.” “Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. She says that it’s because the Buddha does not permit females to go forth. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” “Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

For a second time … For a third time, Ānanda said to the Buddha: “Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” “Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

Then Venerable Ānanda thought: “The Buddha does not permit females to go forth. Why don’t I try another approach?” Then Venerable Ānanda said to the Buddha: “Sir, is a woman able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?” “She is able, Ānanda.” “If a woman is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth. Sir, Mahāpajāpatī has been very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk. When the Buddha’s birth mother passed away, she nurtured him at her own breast. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her full ordination.

A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

A nun should not commence the rainy season residence in a monastery without monks. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

Each fortnight the nuns should expect two things from the community of monks: the date of the sabbath, and visiting for advice. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was seen, heard, or suspected. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

A female intern who has trained in the six rules for two years should seek full ordination from the communities of both monks and nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

A nun should not abuse or insult a monk in any way. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her full ordination.”

Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:

“Gotamī, if you accept eight principles of respect, that will be your full ordination.

A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …

From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. If you accept these eight principles of respect, that will be your full ordination.”

“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.”

“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years. But since they have gained the going forth, now the spiritual life will not last long. The true teaching will remain only five hundred years.

It’s like those families with many women and few men. They’re easy prey for bandits and thieves. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.

It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.

It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.

As a man might build a dyke around a large lake as a precaution against the water overflowing, in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.”

52. An Adviser for Nuns

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, how many qualities should a monk have to be agreed on as an adviser for nuns?”

“Ānanda, a monk with eight qualities may be agreed on as an adviser for nuns. What eight? Firstly, a monk is ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They’re able to educate, encourage, fire up, and inspire the community of nuns. They’re likable and agreeable to most of the nuns. They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name. They have been ordained for twenty years or more. A monk with these eight qualities may be agreed on as an adviser for nuns.”

53. Brief Advice to Gotamī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Gotamī, you might know that certain things lead to passion, not dispassion; to being fettered, not to being unfettered; to accumulation, not dispersal; to more desires, not fewer; to discontentment, not contentment; to crowding, not seclusion; to laziness, not energy; to being hard to look after, not being easy to look after. You should definitely bear in mind that these things are not the teaching, not the training, and not the Teacher’s instructions.

You might know that certain things lead to dispassion, not passion; to being unfettered, not to being fettered; to dispersal, not accumulation; to fewer desires, not more; to contentment, not discontentment; to seclusion, not crowding; to energy, not laziness; to being easy to look after, not being hard to look after. You should definitely bear in mind that these things are the teaching, the training, and the Teacher’s instructions.”

54. With Dīghajāṇu

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta. Then Dīghajāṇu the Kolyian went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“Byagghapajja, these four things lead to the welfare and happiness of someone from a good family in this life. What four? Accomplishment in initiative, protection, good friendship, and balanced finances. And what is accomplishment in initiative? It’s when a respectable person earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative.

And what is accomplishment in protection? It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection.

And what is accomplishment in good friendship? It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship.

And what is accomplishment in balanced finances? It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’ If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’ But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances.

There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates.

There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

These are the four things that lead to the welfare and happiness of a respectable person in this life.

These four things lead to the welfare and happiness of a respectable person in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a respectable person has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom.

These are the four things that lead to the welfare and happiness of a respectable person in future lives.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
kind, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in the future lives.
This is how, for a householder,
merit grows by generosity.”

55. With Ujjaya

Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, we wish to travel abroad. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“Brahmin, these four things lead to the welfare and happiness of a respectable person in this life. What four? Accomplishment in initiative, protection, good friendship, and balanced finances.

And what is accomplishment in initiative? A respectable person may earn a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative.

And what is accomplishment in protection? It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection.

And what is accomplishment in good friendship? It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship.

And what is accomplishment in balanced finances? It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’ If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’ But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances.

There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates.

There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

These are the four things that lead to the welfare and happiness of a respectable person in this life.

These four things lead to the welfare and happiness of a respectable person in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom. And what is accomplishment in faith? It’s when a respectable person has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom.

These are the four things that lead to the welfare and happiness of a respectable person in future lives.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
kind, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in the next.
This is how, for a householder,
merit grows by generosity.”

56. Danger

“Mendicants, ‘danger’ is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘dart’, ‘tie’, ‘bog’, and ‘womb’ are terms for sensual pleasures. And why is ‘danger’ a term for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. And why are ‘suffering’, ‘disease’, ‘boil’, ‘dart’, ‘tie’, ‘bog’, and ‘womb’ terms for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.

Danger, suffering, and disease,
boil, dart, and tie,
and bogs and wombs both.
These describe the sensual pleasures
to which ordinary people are attached.

Overwhelmed by things that seem pleasant,
you go to another womb.
But when a mendicant is keen,
and doesn’t forget awareness,

in this way they transcend
this grueling swamp.
They watch this population as it trembles,
fallen into rebirth and old age.”

57. Worthy of Offerings to the Gods (1st)

“Mendicants, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What eight? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They have good friends, companions, and associates. They have right view, possessing right perspective. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They recollect many kinds of past lives, with features and details. With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

58. Worthy of Offerings to the Gods (2nd)

“A mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world. What eight? It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They live in the wilderness, in remote lodgings. They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose. They prevail over fear and terror, and live having mastered fear and terror whenever they arose. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

59. Eight People (1st)

“Mendicants, there are eight people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What eight? The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. These eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.

Four practicing the path,
and four established in the fruit.
This is the upright Saṅgha,
with wisdom, ethics, and immersion.

For humans, those merit-seeking creatures,
who sponsor sacrifices,
making merit that results in attachments,
what is given to the Saṅgha is very fruitful.”

60. Eight People (2nd)

“Mendicants, there are eight people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What eight? The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. These eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.

Four practicing the path,
and four established in the fruit.
This is the exalted Saṅgha,
the eight people among sentient beings.

For humans, those merit-seeking creatures,
who sponsor sacrifices,
making merit that results in attachments,
what’s given here is very fruitful.”

7. Earthquakes

61. Desire

“Mendicants, there are eight kinds of people found in the world. What eight? First, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.

These are the eight people found in the world.”

62. Good Enough

“Mendicants, a mendicant with six qualities is good enough for themselves and others. What six? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these six qualities is good enough for themselves and others.

A mendicant with five qualities is good enough for themselves and others. What five? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these five qualities is good enough for themselves and others.

A mendicant with four qualities is good enough for themselves but not for others. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for themselves but not for others.

A mendicant with four qualities is good enough for others but not for themselves. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for others but not for themselves.

A mendicant with three qualities is good enough for themselves but not for others. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for themselves but not for others.

A mendicant with three qualities is good enough for others but not for themselves. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for others but not for themselves.

A mendicant with two qualities is good enough for themselves but not for others. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. But they examine the meaning of teachings they have memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for themselves but not for others.

A mendicant with two qualities is good enough for others but not for themselves. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. Nor do they examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. But they’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for others but not for themselves.”

63. A Teaching in Brief

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “This is exactly how some foolish people ask me for something. But when the teaching has been explained they think only of following me around.” “Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” “Well then, mendicant, you should train like this: ‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’ That’s how you should train.

When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this: ‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.

When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

When this immersion is well developed and cultivated in this way, you should train like this: ‘I will develop the heart’s release by compassion …’ … ‘I will develop the heart’s release by rejoicing …’ … ‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.

When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

When this immersion is well developed and cultivated in this way, you should train like this: ‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.’ That’s how you should train.

When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

When this immersion is well developed and cultivated in this way, you should train like this: ‘I’ll meditate on an aspect of feelings …’ … ‘I’ll meditate on an aspect of the mind …’ … ‘I’ll meditate on an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.’ That’s how you should train.

When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

When this immersion is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”

When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected.

64. At Gāyā Head

At one time the Buddha was staying near Gāyā on Gāyā Head. There the Buddha addressed the mendicants: “Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see visions.

Then it occurred to me: ‘What if I were to both perceive light and see visions? Then my knowledge and vision would become even more purified.’

So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions. But I didn’t associate with those deities, converse, or engage in discussion.

Then it occurred to me: ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion? Then my knowledge and vision would become even more purified.’

So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion. But I didn’t know which orders of gods those deities came from.

Then it occurred to me: ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from? Then my knowledge and vision would become even more purified.’

So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from. But I didn’t know what deeds caused those deities to be reborn there after passing away from here. So after some time … I found out what deeds caused those deities to be reborn there after passing away from here. But I didn’t know what deeds caused those deities to have such food and such an experience of pleasure and pain. So after some time … I found out what deeds caused those deities to have such food and such an experience of pleasure and pain. But I didn’t know that these deities have a life-span of such a length. So after some time … I found out that these deities have a life-span of such a length. But I didn’t know whether or not I had previously lived together with those deities.

Then it occurred to me: ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from; and what deeds caused those deities to be reborn there after passing away from here; and what deeds caused those deities to have such food and such an experience of pleasure and pain; and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities. Then my knowledge and vision would become even more purified.’

So after some time … I found out whether or not I have previously lived together with those deities.

As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

65. Dimensions of Mastery

“Mendicants, there are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery.”

66. Liberations

“Mendicants, there are these eight liberations. What eight? Having form, they see visions. This is the first liberation.

Not perceiving form internally, they see visions externally. This is the second liberation.

They’re focused only on beauty. This is the third liberation.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. These are the eight liberations.”

67. Ignoble Expressions

“Mendicants, there are these eight ignoble expressions. What eight? Saying you’ve seen, heard, thought, or cognized something, but you haven’t. And saying you haven’t seen, heard, thought, or cognized something, and you have. These are the eight ignoble expressions.”

68. Noble Expressions

“Mendicants, there are these eight noble expressions. What eight? Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. And saying you’ve seen, heard, thought, or cognized something, and you have. These are the eight noble expressions.”

69. Assemblies

“Mendicants, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’

I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods under the Four Great Kings … the gods under the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ These are the eight assemblies.”

70. Earthquakes

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla tree shrine for the day’s meditation.” “Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. When he was seated he said to Venerable Ānanda:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

For a second time … And for a third time, the Buddha said to him: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, and Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

Then the Buddha said to Venerable Ānanda: “Go now, Ānanda, at your convenience.” “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:

“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ Today you do have such monk disciples.

May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ … ‘Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ … ‘Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’ … Today you do have such laywoman disciples.

Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished.” “Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

So at the Cāpāla tree shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:

“Comparing the incomparable with an extension of life,
the sage surrendered the life force.
Happy inside, immersed in samādhi,
he broke his continued existence like a suit of armor.”

Then Venerable Ānanda thought: “That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, that was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”

“Ānanda, there are these eight causes and reasons for a great earthquake. What eight? This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake.

Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake.

Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake.

Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake.

Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake.

Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake.

Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake.

Furthermore, when the Realized One becomes fully extinguished through the natural principle of extinguishment, without anything left over, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake. These are the eight causes and reasons for a great earthquake.”

8. Pairs

71. Inspiring All Around (1st)

“Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but not learned. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned?’ When the mendicant is faithful, ethical, and learned, they’re complete in that respect.

A mendicant is faithful, ethical, and learned, but not a Dhamma speaker. … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’

When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these eight qualities is inspiring all around, and is complete in every aspect.”

72. Inspiring All Around (2nd)

“A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’

When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these eight qualities is inspiring all around, and is complete in every aspect.”

73. Mindfulness of Death (1st)

At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. But do you develop mindfulness of death?”

When he said this, one of the mendicants said to the Buddha: “Sir, I develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live for half a day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat half a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

Another mendicant said to the Buddha: “Sir, I too develop mindfulness of death.” “But mendicant, how do you develop it?” “In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.”

When this was said, the Buddha said to those mendicants: “The mendicants who develop mindfulness of death by wishing to live for a day and night … or to live for a day … or to live for half a day … or to live as long as it takes to eat a meal of alms-food … or to live as long as it takes to eat half a meal of alms-food … or to live as long as it takes to chew and swallow four or five mouthfuls … These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.

But the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful … or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out … These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.

So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.”

74. Mindfulness of Death (2nd)

At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.

And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless? As day passes by and night draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die tonight?’

Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

Or else, as night passes by and day draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die today?’

Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities. Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

75. Accomplishments (1st)

“Mendicants, there are these eight accomplishments. What eight? Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom. These are the eight accomplishments.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
kind, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.”

76. Accomplishments (2nd)

“Mendicants, there are these eight accomplishments. What eight? Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom. And what is accomplishment in initiative? It’s when a respectable person earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative.

And what is accomplishment in protection? It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection.

And what is accomplishment in good friendship? It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. They associate with them, converse and engage in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship.

And what is accomplishment in balanced finances? It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’ If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’ But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances.

And what is accomplishment in faith? It’s when a respectable person has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom.

These are the eight accomplishments.

They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.

Faithful, accomplished in ethics,
kind, rid of stinginess,
they always purify the path
to well-being in lives to come.

And so these eight qualities
of a faithful householder
are declared by the one who is truly named
to lead to happiness in both spheres,

welfare and benefit in this life,
and happiness in the next.
This is how, for a householder,
merit grows by generosity.”

77. Desires

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, these eight people are found in the world. What eight? First, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.

Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. These eight people are found in the world.”

78. Good Enough

There Sāriputta addressed the mendicants: “Reverends, a mendicant with six qualities is good enough for themselves and others. What six? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these six qualities is good enough for themselves and others.

A mendicant with five qualities is good enough for themselves and others. What five? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these five qualities is good enough for themselves and others.

A mendicant with four qualities is good enough for themselves but not for others. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for themselves but not for others.

A mendicant with four qualities is good enough for others but not for themselves. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for others but not for themselves.

A mendicant with three qualities is good enough for themselves but not for others. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for themselves but not for others.

A mendicant with three qualities is good enough for others but not for themselves. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for others but not for themselves.

A mendicant with two qualities is good enough for themselves but not for others. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for themselves but not for others.

A mendicant with two qualities is good enough for others but not for themselves. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. Nor do they examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for others but not for themselves.”

79. Decline

“These eight things lead to the decline of a mendicant trainee. What eight? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation. These eight things lead to the decline of a mendicant trainee.

These eight things don’t lead to the decline of a mendicant trainee. What eight? They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation. These eight things don’t lead to the decline of a mendicant trainee.”

80. Grounds for Laziness and Arousing Energy

“Mendicants, there are eight grounds for laziness. What eight? Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.

Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the second ground for laziness.

Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the third ground for laziness.

Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth ground for laziness.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the fifth ground for laziness.

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the sixth ground for laziness.

Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the seventh ground for laziness.

Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness. These are the eight grounds for laziness.

There are eight grounds for arousing energy. What eight? Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the Buddhas’ instructions. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.

Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the Buddhas’ instructions. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse up energy … This is the second ground for arousing energy.

Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the Buddhas’ instructions. I’d better preemptively rouse up energy …’ … This is the third ground for arousing energy.

Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the Buddhas’ instructions. I’d better preemptively rouse up energy …’ … This is the fourth ground for arousing energy.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ … This is the fifth ground for arousing energy.

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ … This is the sixth ground for arousing energy.

Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ … This is the seventh ground for arousing energy.

Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.

These are the eight grounds for arousing energy.”

9. Mindfulness

81. Mindfulness and Situational Awareness

“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence. When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence. When there is no conscience and prudence … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. When there is conscience and prudence … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

82. With Puṇṇiya

Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?” “Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach. When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t listen well … they listen well, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly. The Realized One doesn’t feel inspired to teach.

But when a mendicant has faith, approaches, pays homage, asks questions, listens well, remembers the teachings, reflects on the meaning, and practices accordingly, the Realized One feels inspired to teach. When someone has these eight qualities, the Realized One feels totally inspired to teach.”

83. Rooted

“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, I will teach it. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ You should answer them: ‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’ When questioned by wanderers who follow other paths, that’s how you should answer them.”

84. A Master Thief

“Mendicants, a master thief with eight factors is soon executed, and doesn’t have long to live. What eight? He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty. A master thief with these eight factors is soon executed, and doesn’t have long to live.

A master thief with eight factors is not soon executed, and lives long. What eight? He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty. A master thief with these eight factors is not soon executed, and lives long.”

85. Terms for the Realized One

“‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Brahmin’, ‘Knowledge Master’, ‘Healer’, ‘Unstained’, ‘Stainless’, ‘Knower’, and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha.

The supreme should be attained by an ascetic,
a brahmin who has lived the life;
it should be attained by a knowledge master,
a healer.

The supreme should be attained by the unstained,
stainless and pure;
it should be attained by a knower,
who is free.

I am victorious in battle!
Released, I release others from their chains.
I am a dragon completely tamed,
an adept, I am extinguished.”

86. With Nāgita

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed on in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ … It’s good to see such perfected ones.”

Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita: “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

Even some of the deities can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. When you all come together to enjoy each other’s company, I think: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they come together to enjoy each other’s company.’

Take mendicants I see poking each other with their fingers, giggling and playing together. I think to myself: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they’re poking each other with their fingers, giggling and playing together.’

Take mendicants I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing. I think to myself: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.’

Take a mendicant living in the neighborhood of a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion. So I’m not pleased that that mendicant is living in the neighborhood of a village.

Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns and capital cities and make their homes there. So I’m not pleased that that mendicant is living in the neighborhood of a village.

Take a mendicant who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.

Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

87. Turning the Bowl Upside Down

“Mendicants, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds. What eight? They try to prevent the mendicants from getting material possessions. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.

The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds. What eight? They don’t try to prevent the mendicants from getting material possessions. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”

88. A Proclamation of No Confidence

“Mendicants, the lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has eight qualities. What eight? They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has these eight qualities.

The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has eight qualities. What eight? They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has these eight qualities.”

89. Reconciliation

“Mendicants, the Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a lay person. The Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.

The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a lay person. The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.”

90. Proper Behavior in a Case of Aggravated Misconduct

“Mendicants, a mendicant who has been convicted of aggravated misconduct must behave themselves properly in eight respects. They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed. A mendicant who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”

10. Similarity

91–​117

And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā Nanda’s mother … Visākhā Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother …

118

“For insight into greed, eight things should be developed. What eight? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. For insight into greed, these eight things should be developed.”

119

“For insight into greed, eight things should be developed. What eight? Perceiving form internally, they see visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ Perceiving form internally, they see visions externally, limitless, both pretty and ugly. … Not perceiving form internally, they see visions externally, limited, both pretty and ugly. … Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. … Not perceiving form internally, they see visions externally, blue, with blue color, blue hue, and blue tint. … yellow … red … Not perceiving form internally, they see visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ For insight into greed, these eight things should be developed.”

120

“For insight into greed, eight things should be developed. What eight? Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … For insight into greed, these eight things should be developed.”

121–​147

“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these eight things should be developed.”

Numbered Discourses 9

1. Awakening

1. Awakening

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants:

“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?” “Our teachings are rooted in the Buddha. …” The mendicants will listen and remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them:

‘It’s when a mendicant has good friends, companions, and associates. This is the first vital condition for the development of the awakening factors.

Furthermore, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is the second vital condition for the development of the awakening factors.

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third vital condition for the development of the awakening factors.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is the fourth vital condition for the development of the awakening factors.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth vital condition for the development of the awakening factors.’

A mendicant with good friends, companions, and associates can expect to be ethical …

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to live with energy roused up …

A mendicant with good friends, companions, and associates can expect to be wise …

A mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

2. Supported

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of being ‘supported’. How is a mendicant who is supported defined?” “Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them. If a mendicant supported by conscience … If a mendicant supported by prudence … If a mendicant supported by energy … If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them. What’s been given up is completely given up when it has been given up by seeing with noble wisdom.

A mendicant grounded on these five things should rely on four things. What four? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant is supported.”

3. With Meghiya

Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him: “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go when it’s convenient.”

Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from alms-round in Jantu village, he went to the shore of Kimikālā river. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. It occurred to him: “Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate. If the Buddha allows me, I’ll come back to this mango grove to meditate.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said:

“If the Buddha allows me, I’ll go back to that mango grove to meditate.” “We’re alone, Meghiya. Wait until another mendicant comes.”

For a second time Meghiya said to the Buddha: “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “We’re alone, Meghiya. Wait until another mendicant comes.”

For a third time Meghiya said to the Buddha: “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of meditation, what can I say? Please, Meghiya, go when it’s convenient.”

Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts. Then he thought: “It’s incredible, it’s amazing! I’ve gone forth from the lay life to homelessness out of faith. but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five? Firstly, a mendicant has good friends, companions, and associates. This is the first thing …

Furthermore, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is the second thing …

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing …

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. This is the fourth thing …

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.

A mendicant with good friends, companions, and associates can expect to be ethical …

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to be energetic …

A mendicant with good friends, companions, and associates can expect to be wise …

A mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

4. With Nandaka

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked with the latch. The mendicants opened the door for the Buddha,

and he entered the assembly hall, where he sat on the seat spread out. He said to Nandaka: “Nandaka, that was a long exposition of the teaching you gave to the mendicants. My back was aching while I stood outside the door waiting for the talk to end.”

When he said this, Nandaka felt embarrassed and said to the Buddha: “Sir, we didn’t know that the Buddha was standing outside the door. If we’d known, I wouldn’t have said so much.”

Then the Buddha, knowing that Nandaka was embarrassed, said to him: “Good, good, Nandaka! It’s appropriate for people from good families like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence. Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When a mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but does not get internal serenity of heart. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical and get internal serenity of heart?’ When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.

A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then soon after the Buddha left, Venerable Nandaka said to the mendicants: “Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling. ‘Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical?” When a mendicant is faithful and ethical, they’re complete in that respect. A mendicant is faithful and ethical, but does not get internal serenity of heart. … they get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.’

Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. What five? Firstly, a mendicant teaches the mendicants the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Whenever they do this, they become liked and approved by the Teacher, respected and admired. This is the first benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. This is the second benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. This is the third benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, their spiritual companions esteem them more highly, thinking: ‘For sure this venerable has attained or will attain.’ This is the fourth benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that teaching, they simply wish to live happily in the present life. This is the fifth benefit … These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.”

5. Powers

“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. And what is the power of wisdom? One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones ... worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of wisdom.

And what is the power of energy? One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones. One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of energy.

And what is the power of blamelessness? It’s when a mendicant has blameless conduct by way of body, speech, and mind. This is called the power of blamelessness.

And what is the power of inclusion? There are these four ways of being inclusive. Giving, kind speech, taking care, and equality. The best of gifts is the gift of the teaching. The best sort of kind speech is to teach the Dhamma again and again to someone who is interested and who listens well. The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one. This is called the power of inclusion. These are the four powers.

A noble disciple who has these four powers has got past five fears. What five? Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth. Then that noble disciple reflects: ‘I have no fear regarding livelihood. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might fear for their livelihood. A lazy person might fear for their livelihood. A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood. A person who does not include others might fear for their livelihood. I have no fear of disrepute … I have no fear about feeling insecure in an assembly … I have no fear of death … I have no fear of a bad rebirth. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might be afraid of a bad rebirth. A lazy person might be afraid of a bad rebirth. A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth. A person who does not include others might be afraid of a bad rebirth.’ A noble disciple who has these four powers has got past these five fears.”

6. Association

There Sāriputta addressed the mendicants:

“Reverends, you should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with. You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear. You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. You should distinguish two kinds of lodgings: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.

You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, but why did I say it? Take a person of whom you know this. ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.

Take a person of whom you know this. ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.

Take a person of whom you know this. ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person after reflection. You shouldn’t leave them.

Take a person of whom you know this. ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. ‘You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Take a robe of which you know this. ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Take a robe of which you know this. ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Take almsfood of which you know this. ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Take almsfood of which you know this. ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.

You should distinguish two kinds of lodgings: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a lodging of which you know this. ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Take a lodging of which you know this. ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. You should distinguish two kinds of lodgings: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a market town of which you know this. ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town. Take a market town of which you know this. ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town. ‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a country of which you know this. ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Take a country of which you know this. ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”

7. With Sutavā the Wanderer

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. There I heard and learned this in the presence of the Buddha: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ I trust I properly heard, learned, attended, and remembered that from the Buddha?”

“Indeed, Sutavā, you properly heard, learned, attended, and remembered that. In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’ In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

8. With the Wanderer Sajjha

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. There I heard and learned this in the presence of the Buddha: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ I trust I properly heard, learned, attended, and remembered that from the Buddha?”

“Indeed, Sajjha, you properly heard, learned, attended, and remembered that. In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’ In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

9. Persons

“Mendicants, these nine people are found in the world. What nine? The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person. These are the nine people found in the world.”

10. Worthy of Offerings Dedicated to the Gods

“Mendicants, there are nine people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What nine? The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family. These nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

2. The Lion’s Roar

11. Sāriputta’s Lion’s Roar

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have completed the rainy season residence at Sāvatthī. I wish to depart to wander the countryside.” “Please, Sāriputta, go at your convenience.” Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And then, not long after Sāriputta had left, a certain monk said to the Buddha: “Sir, Venerable Sāriputta attacked me and left without saying sorry.” So the Buddha said to a certain monk: “Please, monk, in my name tell Sāriputta that the teacher summons him.” “Yes, sir,” that monk replied. He went to Sāriputta and said to him: “Reverend Sāriputta, the teacher summons you.” “Yes, reverend,” Sāriputta replied.

Now at that time Venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: “Come forth, venerables! Come forth, venerables! Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!” Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, one of your spiritual companions has made this complaint: ‘Venerable Sāriputta attacked me and left without saying sorry.’”

“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. … In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. … In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. … In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. … In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose an outcast boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. In the same way, I live with a heart like an outcast boy or girl, abundant, limitless, measureless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human was hung around their neck, they’d be horrified, repelled, and disgusted. In the same way, I’m horrified, repelled, and disgusted by this rotten body. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. In the same way, I carry around this body that’s leaking and oozing from holes and cracks. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”

Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said: “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, baseless, lying, untruthful claim. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

Then the Buddha said to Venerable Sāriputta: “Sāriputta, forgive that foolish man before his head explodes into seven pieces right here.” “I will pardon that venerable if he asks me: ‘May the venerable please pardon me too.’”

12. With Something Left Over

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then he thought: “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: “Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.” Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking: “I will learn the meaning of this statement from the Buddha himself.” Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?

There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. What nine? There’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished in-between one life and the next. This is the first person …

Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished upon landing. With the ending of the five lower fetters they’re extinguished without extra effort. … This is the third person … With the ending of the five lower fetters they’re extinguished with extra effort. … This is the fourth person … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the fifth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This is the sixth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. This is the seventh person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. This is the eighth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. This is the ninth person …

These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. Why is that? For I didn’t want those who heard it to introduce negligence. However, I have spoken it in order to answer your question.”

13. With Koṭṭhita

Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: “Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?” “Certainly not, reverend.”

“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?” “Certainly not.”

“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” “Certainly not.”

“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?” “Certainly not.”

“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?” “Certainly not.”

“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?” “Certainly not.”

“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?” “Certainly not.”

“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?” “Certainly not.”

“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?” “Certainly not.”

“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?” “Certainly not.”

“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.

When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …

deeds to be experienced as pleasant are experienced as painful …

deeds to be experienced as painful are experienced as pleasant …

deeds to be experienced when ripe are experienced when unripe …

deeds to be experienced when unripe are experienced when ripe …

deeds to be experienced a lot are experienced a little …

deeds to be experienced a little are experienced a lot …

deeds to be experienced are not experienced …

When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced in lives are experienced, you said, ‘Certainly not.’ Then what exactly is the purpose of living the spiritual life under the Buddha?”

“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” “But what is the unknown, unseen, unattained, unrealized, and uncomprehended?” “‘This is suffering.’ … ‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ … ‘This is the practice that leads to the cessation of suffering.’ … This is the unknown, unseen, unattained, unrealized, and uncomprehended. The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.”

14. With Samiddhi

Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and stood to one side. Venerable Sāriputta said to him:

“Samiddhi, based on what do thoughts arise in a person?” “Based on name and form, sir.”

“Where do they become diversified?” “In the elements.”

“What is their origin?” “Contact is their origin.”

“What is their meeting place?” “Feeling is their meeting place.”

“What is their chief?” “Immersion is their chief.”

“What is their ruler?” “Mindfulness is their ruler.”

“What is their overseer?” “Wisdom is their overseer.”

“What is their core?” “Freedom is their core.”

“What is their culmination?” “They culminate in the deathless.”

“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. When you were asked … what is their culmination, you answered ‘the deathless’. Good, good, Samiddhi! It’s good that you answered each question. But don’t get conceited because of that.”

15. The Simile of the Boil

“Mendicants, suppose there was a boil that was many years old. And that boil had nine orifices that were continually open wounds. Whatever oozed out of them would be filthy, stinking, and disgusting. Whatever leaked out them would be filthy, stinking, and disgusting.

‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And that boil has nine orifices that were continually open wounds. Whatever oozed out of them is filthy, stinking, and disgusting. Whatever leaks out of them is filthy, stinking, and disgusting. So, mendicants, be disillusioned with this body.”

16. Perceptions

“Mendicants, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away. These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

17. Families

“Mendicants, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What nine? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the teachings. When you’re speaking, they don’t listen well. Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What nine? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the teachings. When you’re speaking, they listen well. Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

18. The Sabbath with Nine Factors

“Mendicants, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. …

‘As long as they live the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is its ninth factor.

The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.”

19. A Deity

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me. ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ ‘We didn’t sit nearby to listen to the teachings. …’ ‘We didn’t listen closely to the teachings. …’ ‘We didn’t memorize the teachings. …’ ‘We didn’t examine the meaning of teachings we’d memorized. …’ ‘Having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the teachings, listened closely, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’ Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”

20. About Velāma

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, I wonder whether your family gives gifts?” “It does, sir. But only coarse gruel with pickles.” “Householder, someone might give a gift that’s either coarse or fine. But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences. Then wherever the result of any such gift manifests, their mind doesn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand. Why is that? Because that is the result of deeds done carelessly.

Someone might give a gift that’s either coarse or fine. And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences. Then wherever the result of any such gift manifests, their mind tends to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand. Why is that? Because that is the result of deeds done carefully.

Once upon a time, householder, there was a brahmin named Velāma. He gave the following gift, a great offering. 84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-pliled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river.

Householder, you might think: ‘Surely the brahmin Velāma must have been someone else at that time?’ But you should not see it like this. I myself was the brahmin Velāma at that time. I gave that gift, a great offering. But at that event there was no-one worthy of a teacher’s offering, and no-one to purify the teacher’s offering.

It would be more fruitful to feed one person accomplished in view than that great offering of Velāma.

It would be more fruitful to feed one once-returner than a hundred persons accomplished in view.

It would be more fruitful to feed one non-returner than a hundred once-returners. It would be more fruitful to feed one perfected one than a hundred non-returners. It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones. It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves. It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha. It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha. It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters. It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart. It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

3. Abodes of Sentient Beings

21. In Three Particulars

“The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in three particulars. What three? They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature. The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in these three particulars.

The gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars. What three? Divine life span, beauty, and happiness. The gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars.

The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in three particulars. What three? Bravery, mindfulness, and the spiritual life is lived here. The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in these three particulars.

22. A Wild Colt

“Mendicants, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. Listen and pay close attention, I will speak.

And what are the three wild colts? One wild colt is quick, but not beautiful or well proportioned. Another wild colt is quick and beautiful, but not well proportioned. While another wild colt is quick, beautiful, and well proportioned. These are the three wild colts.

And what are the three wild people? One wild person is quick, but not beautiful or well proportioned. Another wild person is quick and beautiful, but not well proportioned. While another wild person is quick, beautiful, and well proportioned.

And how is a wild person quick, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is quick, but not beautiful or well proportioned.

And how is a wild person quick and beautiful, but not well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is quick and beautiful, but not well proportioned.

And how is a wild person quick, beautiful, and well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is quick, beautiful, and well proportioned. These are the three wild people.

And what are the three excellent horses? One excellent horse … is quick, beautiful, and well proportioned. These are the three excellent horses.

What are the three excellent people? One excellent person … is quick, beautiful, and well proportioned.

And how is an excellent person … quick, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person quick, beautiful, and well proportioned. These are the three excellent people.

And what are the three fine thoroughbred horses? One fine thoroughbred horse … is quick, beautiful, and well proportioned. These are the three fine thoroughbred horses.

And what are the three fine thoroughbred people? One fine thoroughbred person … is quick, beautiful, and well proportioned.

And how is a fine thoroughbred person … quick, beautiful, and well proportioned? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is how they’re quick, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is quick, beautiful, and well proportioned. These are the three fine thoroughbred people.”

23. Rooted in Craving

“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.”

24. Abodes of Sentient Beings

“Mendicants, there are nine abodes of sentient beings. What nine? There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first absorption. This is the second abode of sentient beings.

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings.

There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings.

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings.

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.

These are the nine abodes of sentient beings.”

25. Consolidated by Wisdom

“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’

26. The Simile of the Stone Pillar

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There Venerable Candikāputta addressed the mendicants: “Reverends, Devadatta teaches the mendicants like this: ‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”

When he said this, Venerable Sāriputta said to him: “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”

For a second time …

And for a third time Venerable Candikāputta addressed the mendicants … And for a third time, Sāriputta said to him: “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’

And how is a mendicant’s mind well consolidated with heart? The mind is well consolidated with heart when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.

Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. And violent storms were to blow up out of the east, the west, the north, and the south. They couldn’t make it tremor and tremble and quake. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.

If even compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t occupy the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.”

27. Dangers and Threats (1st)

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’

And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

28. Dangers and Threats (2nd)

“Mendicants, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals … commits sexual misconduct … lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? When a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

29. Grounds for Resentment

“Mendicants, there are nine grounds for resentment. What nine? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong to someone I love’ … ‘They are doing wrong to someone I love’ … ‘They will do wrong to someone I love’ … ‘They helped someone I dislike’ … They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. These are the nine grounds for resentment.”

30. Getting Rid of Resentment

“Mendicants, there are these nine methods to get rid of resentment. What nine? Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. These are the nine ways of getting rid of resentment.”

31. Progressive Cessations

“Mendicants, there are these nine progressive cessations. What nine? For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. These are the nine progressive cessations.”

4. The Great Chapter

32. Progressive Meditations

“Mendicants, there are these nine progressive meditations. What nine? The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling. These are the nine progressive meditations.”

33. The Nine Progressive Meditative Attainments

“Mendicants, I will teach you the nine progressive meditative attainments … And what are the nine progressive meditative attainments? Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where sensual pleasures cease’, they should be told: ‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where sensual pleasures cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’, they should be told: ‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unification of mind, without placing the mind and keeping it connected. That’s where the placing of the mind and keeping it connected cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where rapture ceases’, they should be told: ‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s where rapture ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where equanimous bliss ceases, and those who have thoroughly ended equanimous bliss meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where equanimous bliss ceases’, they should be told: ‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where equanimous bliss ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where perceptions of form ceases’, they should be told: ‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. That’s where perceptions of form cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’, they should be told: ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. That’s where the perception of the dimension of infinite space ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’, they should be told: ‘It’s when a mendicant—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. That’s where the perception of the dimension of infinite consciousness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’, they should be told: ‘It’s when a mendicant—going totally beyond the dimension of nothingness—enters and remains in the dimension of neither perception nor non-perception. That’s where the perception of the dimension of nothingness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’, they should be told: ‘It’s when a mendicant—going totally beyond the dimension of neither perception nor non-perception—enters and remains in the cessation of perception and feeling. That’s where the perception of the dimension of neither perception nor non-perception ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

These are the nine progressive meditative attainments.

34. Extinguishment is Bliss

At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There he addressed the mendicants: “Reverends, extinguishment is bliss! Extinguishment is bliss!” When he said this, Venerable Udāyī said to him: “But Reverend Sāriputta, what’s blissful about it, since nothing is felt?” “The fact that nothing is felt is precisely what’s blissful about it. Reverend, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That’s the way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. While a mendicant is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

That too is a way to understand how extinguishment is bliss.”

In that way, too, it can be understood how extinguishment is bliss.”

35. The Simile of the Cow

“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. She might think: ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof. She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before. And she’d never return safely to the place she had started from. Why is that? Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.

They think: ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.’ But they’re not able to enter and remain in the second absorption. They think: ‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ But they’re not able to enter and remain in the first absorption. This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.

Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. She might think: ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof. She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before. And she’d return safely to the place she had started from. Why is that? Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains. In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.’ Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ Without charging at the fourth absorption, with the fading away of rapture, they enter and remain in the fourth absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’ Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’ Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’ Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’ Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

They think: ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’ Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.

When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable. With a pliable and workable mind, their immersion becomes limitless and well developed. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case.

If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case.

If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here. May I recollect my many past lives, with features and details.’ They’re capable of realizing it, in each and every case.

If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’ They’re capable of realizing it, in each and every case.

If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They’re capable of realizing it, in each and every case.

36. Depending on Absorption

“Mendicants, I say that the first absorption is a basis for ending the defilements. The second absorption is also a basis for ending the defilements. The third absorption is also a basis for ending the defilements. The fourth absorption is also a basis for ending the defilements. The dimension of infinite space is also a basis for ending the defilements. The dimension of infinite consciousness is also a basis for ending the defilements. The dimension of nothingness is also a basis for ending the defilements. The dimension of neither perception nor non-perception is also a basis for ending the defilements. The cessation of perception and feeling is also a basis for ending the defilements.

‘The first absorption is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The first absorption is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The second absorption is also a basis for ending the defilements.’ … ‘The third absorption is also a basis for ending the defilements.’ … ‘The fourth absorption is also a basis for ending the defilements.’ …

‘The dimension of infinite space is also a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who enters and remains in the dimension of infinite space. … ‘The dimension of infinite space is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

‘The dimension of infinite consciousness is a basis for ending the defilements.’ … ‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, and this is why I said it.

And so, mendicants, penetration to enlightenment extends as far as attainments with perception. But the two dimensions that depend on these— the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by mendicants who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

37. By Ānanda

At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Ānanda said this:

“It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment. The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”

When he said this, Venerable Udāyī said to Venerable Ānanda: “Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?” “Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”

“But what does one who doesn’t experience that sense-field perceive?” “It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. One who doesn’t experience that sense-field perceives in this way.

Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. One who doesn’t experience that sense-field perceives in this way.

Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. One who doesn’t experience that sense-field perceives in this way.

Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Sir, Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this immersion?’

When she said this, I said to her: ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this immersion is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.”

38. Brahmin Cosmologists

Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:

“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is infinite.’ And the Jain leader Nāṭaputta also claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is finite.’ These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”

“Enough, brahmins. Leave this aside: ‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’ I will teach you the Dhamma. Listen and pay close attention, I will speak.” “Yes sir,” those brahmins replied. The Buddha said this:

“Suppose there were four men standing in the four directions. Each of them was extremely fast, with an extremely mighty stride. They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. Their stride was such that it spanned from the eastern ocean to the western ocean. Then the man standing in the east would say: ‘I will reach the end of the world by travelling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Then the man standing in the west … Then the man standing in the north … Then the man standing in the south would say: ‘I will reach the end of the world by travelling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Why is that? I say it’s not possible to know or see or reach the end of the world by running like this. But I also say there’s no making an end of suffering without reaching the end of the world.

These five kinds of sensual stimulation are called the world in the training of the noble one. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These five kinds of sensual stimulation are called the world in the training of the noble one.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’

Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’

Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness. … the dimension of nothingness … the dimension of neither perception nor non-perception. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”

39. The War Between the Gods and the Demons

“Once upon a time, mendicants, a battle was fought between the gods and the demons. In that battle the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit. Then the gods thought: ‘The demons are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit.

Then the gods thought: ‘The demons are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the demons won and the gods lost. Defeated and terrified, the gods fled right into the castle of the gods. When they had entered their castle, they thought: ‘Now we’re in a secure location and the demons can’t do anything to us.’ The demons also thought: ‘Now the gods are in a secure location and we can’t do anything to them.’

Once upon a time, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit. Then the demons thought: ‘The gods are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit.

Then the demons thought: ‘The gods are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the gods won and the demons lost. Defeated and terrified, the demons fled right into the citadel of the demons. When they had entered their citadel, they thought: ‘Now we’re in a secure location and the gods can’t do anything to us.’ And the gods also thought: ‘Now the demons are in a secure location and we can’t do anything to them.’

In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. At such a time the mendicant thinks: ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks: ‘Now the mendicant is in a secure location and we can’t do anything to them.’

When, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. At such a time the mendicant thinks: ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks: ‘Now the mendicant is in a secure location and we can’t do anything to them.’

A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

A mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”

40. The Simile of the Bull Elephant in the Forest

“Mendicants, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that. When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he’s dragged down, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.

At that time the wild bull elephant thinks: ‘Now I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Why don’t I live alone, withdrawn from the herd?’ After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and they don’t eat the broken branches he’s dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.

At that time the wild bull elephant thinks: ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.

In the same way, when a mendicant lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think: ‘Now I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Why don’t I live alone, withdrawn from the group?’ They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establishes mindfulness right there.

Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They happily relieve their itches. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. They happily relieve their itches.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. They happily relieve their itches. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They happily relieve their itches.”

41. With the Householder Tapussa

At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.” “Yes, sir,” Ānanda replied. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

Then the householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

“Sir, Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them. But renunciation seems like an abyss. I have heard that in this teaching and training there are very young mendicants whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful. Renunciation is the dividing line between between the multitude and the mendicants in this teaching and training.”

“Householder, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.”

“Yes, sir,” replied Tapussa. Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.

“That’s so true, Ānanda! That’s so true! Before my awakening—when I was still unawakened but intent on awakening—I too thought: ‘Renunciation is good! Seclusion is good!’ But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that. That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second absorption?’ But my mind wasn’t eager to stop applying the mind; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager to stop applying the mind, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of applying the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not applying the mind, and so I haven’t developed that. That’s why my mind isn’t eager to stop applying the mind, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of applying the mind, I were to cultivate that. And suppose that, realizing the benefits of not applying the mind, I were to develop that. It’s possible that my mind would be eager to stop applying the mind; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of applying the mind and cultivated that, and I realized the benefits of not applying the mind and developed that. Then my mind was eager to stop applying the mind; it was confident, settled, and decided about it. I saw it as peaceful. And so, as the placing of the mind and keeping it connected were stilled … I was entering and remaining in the second absorption. While I was in that meditation, perceptions and attentions accompanied by placing the mind beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them.

Then I thought: ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’ But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that. That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful. And so, with the fading away of rapture … I was entering and remaining in the third absorption. While I was in that meditation, perceptions and attentions accompanied by rapture beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’ But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of equanimous bliss, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of equanimous bliss, I was to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I was to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of equanimous bliss and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful. And so, giving up pleasure and pain … I was entering and remaining in the fourth absorption. While I was in that meditation, perceptions and attentions accompanied by equanimous bliss beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by equanimous bliss beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’ But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of forms, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I was entering and remaining in the dimension of infinite space. While I was in that meditation, perceptions and attentions accompanied by forms beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by forms beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’ But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.

Then I thought: ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’ But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I was to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, I was entering and remaining in the dimension of nothingness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of infinite consciousness beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’ But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I was to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of nothingness, I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of nothingness beset me, that was an affliction for me.

Then I thought: ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’ But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I was to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I was to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of neither perception nor non-perception, I was entering and remaining in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.

As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

5. Similarity

42. Cramped

At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend, this was said by the god Pañcālacaṇḍa:

‘The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary bull.’

But what is confinement, and what is the opening amid confinement that the Buddha spoke of?” “Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha.

Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever placing of the mind and keeping it connected has not ceased is the confinement there.

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever rapture has not ceased is the confinement there.

Furthermore, take a mendicant who, with the fading away of rapture … enters and remains in the third absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever equanimous bliss has not ceased is the confinement there.

Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of forms has not ceased is the confinement there.

Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite space has not ceased is the confinement there.

Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there.

Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of nothingness has not ceased is the confinement there.

Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of neither perception nor non-perception has not ceased is the confinement there.

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of creating an opening amid confinement in a unqualified sense.”

43. A Direct Witness

“Reverend, they speak of a person called ‘direct witness’. What is the direct witness that the Buddha spoke of?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense.

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense.

Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness … nothingness … neither perception nor non-perception …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in an unqualified sense.”

44. Freed by Wisdom

“Reverend, they speak of a person called ‘freed by wisdom’. What is the one freed by wisdom that the Buddha spoke of?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in an unqualified sense.”

45. Freed Both Ways

“Reverend, they speak of a person called ‘freed both ways’. What is the one freed both ways that the Buddha spoke of?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in an unqualified sense.”

46. In This Very Life

“Reverend, they speak of ‘a teaching realizable in this very life’. In what way did the Buddha speak of a teaching realizable in this very life?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of the teaching realizable in this very life in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of the teaching realizable in this very life in an unqualified sense.”

47. Extinguishment Is Realizable In This Very Life

“Reverend, they say that ‘extinguishment is realizable in this very life’. In what way did the Buddha say extinguishment is realizable in this very life?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha said that extinguishment is realizable in this very life in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that extinguishment is realizable in this very life in an unqualified sense.”

48. Extinguishment

“Reverend, they speak of ‘extinguishment’. …”

49. Final Extinguishment

“Reverend, they speak of ‘final extinguishment’. …”

50. Extinguishment in a Certain Respect

“Reverend, they speak of ‘extinguishment in a certain respect’. …”

51. Extinguishment in the Present Life

“Reverend, they speak of ‘extinguishment in the present life’. In what way did the Buddha speak of extinguishment in the present life?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of extinguishment in the present life in an unqualified sense.”

6. A Safe Place

52. A Safe Place

“Reverend, they speak of ‘a safe place’. In what way did the Buddha speak of a safe place?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of a safe place in a qualified sense. …

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of a safe place in an unqualified sense.”

53. Reaching a Safe Place

“Reverend, they speak of ‘reaching a safe place’. …”

54. The Deathless

“Reverend, they speak of ‘the deathless’. …”

55. Reaching the Deathless

“Reverend, they speak of ‘reaching the deathless’. …”

56. A Place Without Fear

“Reverend, they speak of ‘a place without fear’. …”

57. Reaching a Place Without Fear

“Reverend, they speak of ‘reaching a place without fear’. …”

58. Tranquility

“Reverend, they speak of ‘tranquility’. …”

59. Progressive Tranquility

“Reverend, they speak of ‘progressive tranquility’. …”

60. Cessation

“Reverend, they speak of ‘cessation’. …”

61. Progressive Cessation

“Reverend, they speak of ‘progressive cessation’. … What is the progressive cessation that the Buddha spoke of?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of progressive cessation in a qualified sense.

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of progressive cessation in a unqualified sense.”

62. Requirements for Perfection

“Mendicants, without giving up nine things you can’t realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. Without giving up these nine things you can’t realize perfection.

After giving up nine things you can realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. After giving up these nine things you can realize the fruit of perfection.”

7. Mindfulness Meditation

63. Weaknesses in Training and Mindfulness Meditation

“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training.

To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.”

64. Hindrances

“Mendicants, there are these five hindrances. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances.

To give up these five hindrances you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up those five hindrances you should develop these four kinds of mindfulness meditation.”

65. Kinds of Sensual Stimulation

“Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …”

66. Grasping Aggregates

“Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates.

To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …”

67. Lower Fetters

“Mendicants, there are five lower fetters. What five? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …”

68. Places of Rebirth

“Mendicants, there are five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods. These are the five destinations.

To give up these five destinations you should develop the four kinds of mindfulness meditation. …”

69. Stinginess

“Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teaching. These are the five kinds of stinginess.

To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …”

70. Higher Fetters

“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire to be reborn in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …”

71. Emotional Barrenness

“Mendicants, there are these five kinds emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.

To give up these five kinds of emotional barrenness you should develop the four kinds of mindfulness meditation. …”

72. Emotional Shackles

“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle.

Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle. These are the five emotional shackles.

To give up these five emotional shackles you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up those five emotional shackles you should develop these four kinds of mindfulness meditation.”

8. Right Efforts

73. Weaknesses in Training and Effort

“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training.

To give up these five weaknesses in your training you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up those five weaknesses in your training you should develop these four right efforts.”

74–81. Hindrances, etc.

(This should be expanded in detail as in the chapter on mindfulness meditation.)

82. Emotional Shackles

“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. … These are the five emotional shackles.

To give up these five emotional shackles you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. so that unskillful qualities are given up … so that skillful qualities arise … They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up those five emotional shackles you should develop these four right efforts.”

9. Bases of Psychic Power

83. Weaknesses in Training and the Bases of Psychic Power

“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training.

To give up these five weaknesses in your training you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to higher mind, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up those five weaknesses in your training you should develop these four bases of psychic power.”

84–91. Hindrances, etc.

(This should be expanded in detail as in the chapter on mindfulness meditation.)

92. Emotional Shackles

“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed for sensual pleasures. … These are the five emotional shackles.

To give up these five emotional shackles you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to higher mind, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up those five emotional shackles you should develop these four bases of psychic power.”

10. Abbreviated Texts Beginning with Greed

93

“For insight into greed, nine things should be developed. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away. For insight into greed, these nine things should be developed.”

94

“For insight into greed, nine things should be developed. What nine? The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling. For insight into greed, these nine things should be developed.”

95–​112

“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, these nine things should be developed.”

Numbered Discourses 10

1. Benefits

1. What’s the Purpose?

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the purpose and benefit of skillful ethics?” “Ānanda, having no regrets is the purpose and benefit of skillful ethics.”

“But what’s the purpose and benefit of having no regrets?” “Joy is the purpose and benefit of having no regrets.”

“But what’s the purpose and benefit of joy?” “Rapture …”

“But what’s the purpose and benefit of rapture?” “Tranquility …”

“But what’s the purpose and benefit of tranquility?” “Bliss …”

“But what’s the purpose and benefit of bliss?” “Immersion …”

“But what’s the purpose and benefit of immersion?” “Truly knowing and seeing …”

“But what’s the purpose and benefit of truly knowing and seeing?” “Disillusionment and dispassion …”

“But what’s the purpose and benefit of disillusionment and dispassion?” “Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion.

So, Ānanda, the purpose and benefit of skillful ethics is not having regrets. Joy is the purpose and benefit of not having regrets. Rapture is the purpose and benefit of joy. Tranquility is the purpose and benefit of rapture. Bliss is the purpose and benefit of tranquility. Immersion is the purpose and benefit of bliss. Truly knowing and seeing is the purpose and benefit of immersion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

2. Making a Wish

“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: ‘May I become disillusioned and dispassionate!’ It’s only natural to become disillusioned and dispassionate when you truly know and see. When you’re disillusioned and dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.

And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

3. Vital Conditions (1st)

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

4. Vital Conditions (2nd)

There Venerable Sāriputta addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

5. Vital Conditions (3rd)

There Venerable Ānanda addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

6. Immersion

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” “It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

7. Sāriputta

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

“It could be, Reverend Ānanda.”

“But how could this be?” “Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”

“But at that time what did Reverend Sāriputta perceive?” “One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ At that time I perceived that the cessation of continued existence is extinguishment.”

8. Inspiring All Around: the Absorptions

“Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but not educated. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’

When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every aspect.”

9. Inspiring All Around: the Peaceful Liberations

“A mendicant is faithful, but not ethical. … they’re not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’

When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every aspect.”

10. Inspiring All Around: the Three Knowledges

“A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but not learned … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t recollect their many kinds of past lives … they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’

When they are faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every aspect.”

2. A Protector

11. Lodgings

“Mendicants, a mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.

And how does a mendicant have five factors? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, firmly applied, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a mendicant has five factors.

And how does a lodging have five factors? It’s when a lodging is neither too far nor too near, but convenient for coming and going. It’s not bothered by people by day, and at night it’s quiet and still. There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles. While staying in that lodging the necessities of life—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. And in that lodging there are several senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a lodging has five factors. A mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

12. Five Factors

“Mendicants, in this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person. And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.

And how does a mendicant have five factors? It’s when a mendicant has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. That’s how a mendicant has five factors.

In this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.

Sensual desire and ill will,
dullness and drowsiness,
restlessness, and doubt
are not found in a mendicant at all.

One like this is accomplished
in an adept’s ethics,
an adept’s immersion,
and freedom and knowledge.

Possessing these five factors,
and rid of five factors,
in this teaching and training
they’re called ‘consummate’.”

13. Fetters

“Mendicants, there are ten fetters. What ten? The five lower fetters and the five higher fetters. What are the five lower fetters? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

What are the five higher fetters? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. These are the ten fetters.”

14. Emotional Barrenness

“Mendicants, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.

What are the five kinds of emotional barrenness they haven’t given up? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness they haven’t given up.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness they haven’t given up. These are the five kinds of emotional barrenness they haven’t given up.

What are the five emotional shackles they haven’t cut off? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle they haven’t cut off.

Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle they haven’t cut off. These are the five emotional shackles they haven’t cut off.

A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.

It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.

A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.

What are the five kinds of emotional barrenness they’ve given up? Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness they’ve given up.

Furthermore, a mendicant has no doubts about the teaching … the Saṅgha … the training … A mendicant is not angry and upset with their spiritual companions, not resentful or closed off. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness they’ve given up. These are the five kinds of emotional barrenness they’ve given up.

What are the five emotional shackles they’ve cut off? Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first emotional shackle they’ve cut off.

Furthermore, a mendicant is rid of greed for the body … They’re rid of greed for form … They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They don’t live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle they’ve cut off. These are the five emotional shackles they’ve cut off.

A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.

It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.”

15. Diligence

“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

Of all kinds of fragrant root, spikenard is said to be the best. In the same way …

Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way …

Of all kinds of fragrant flower, jasmine is said to be the best. In the same way …

All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way …

The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way …

After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. In the same way …

All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.”

16. Worthy of Offerings Dedicated to the Gods

“Mendicants, there are ten people worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world. What ten? A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; one freed both ways; one freed by wisdom; a direct witness; one attained to view; one freed by faith; a follower by faith; a follower of the teachings; a member of the spiritual family. These ten people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. They are a supreme field of merit for the world.”

17. A Protector (1st)

“Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. This is a quality that serves as protector.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This too is a quality that serves as protector.

Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector.

Furthermore, a mendicant is easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. This too is a quality that serves as protector.

Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector.

Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. This too is a quality that serves as protector.

Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.

Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.

You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.”

18. A Protector (2nd)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This is a quality that serves as protector.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant has good friends, companions, and associates. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant is easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.” That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

19. Abodes of the Noble Ones (1st)

“There are these ten noble abodes in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. These are the ten noble abodes in which the noble ones of the past, present, and future abide.”

20. Abodes of the Noble Ones (2nd)

At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants:

“There are these ten noble abodes in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.

And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.

And how does a mendicant possess six factors? It’s when a mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors.

And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard.

And how does a mendicant have four supports? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports.

And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.

And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life. That’s how a mendicant has totally given up searching.

And how does a mendicant have unsullied intentions? It’s when a mendicant has given up intentions of sensuality, malice, and cruelty. That’s how a mendicant has unsullied intentions.

And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.

And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, exterminated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom.

Mendicants, whether in the past, future, or present, all the noble ones of noble abodes abide in these same ten noble abodes. These are the ten noble abodes in which the noble ones of the past, present, and future abide.”

3. The Great Chapter

21. The Lion’s Roar

“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. Why is that? Thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’

‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.

The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What ten? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the diverse beliefs of sentient beings. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …

Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. …

These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”

22. Hypotheses

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they’ll know it exists. When it doesn’t exist they’ll know it doesn’t exist. When something is inferior they’ll know it’s inferior. When it’s superior they’ll know it’s superior. When something is not supreme they’ll know it’s not supreme. When it is supreme they’ll know it’s supreme. And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. But this is the unsurpassable knowledge, that is: truly knowing each and every case. And Ānanda, I say that there is no other knowledge better or finer than this.

The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What ten? Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the diverse beliefs of sentient beings. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One recollects many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …

Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. …

These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”

23. Body

“Mendicants, there are things that should be given up by the body, not by speech. There are things that should be given up by speech, not by the body. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

And what are the things that should be given up by the body, not by speech? It’s when a mendicant has committed a certain unskillful offense by way of body. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of body. Please give up that bad bodily conduct and develop good bodily conduct.’ When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. These are the things that should be given up by the body, not by speech.

And what are the things that should be given up by speech, not by the body? It’s when a mendicant has committed a certain unskillful offense by way of speech. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of speech. Please give up that bad verbal conduct and develop good verbal conduct.’ When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. These are the things that should be given up by speech, not by the body.

And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Greed … hate … delusion … anger … hostility … offensiveness … contempt … and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what is nasty jealousy? It’s when a householder or their child is prospering in money, grain, silver, or gold. And a bondservant or dependent thinks: ‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’ Or an ascetic or brahmin receives robes, alms-food, lodgings, and medicines and supplies for the sick. And some other ascetic or brahmin thinks: ‘Oh, may that ascetic or brahmin not receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ This is called nasty jealousy.

Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are corrupt wishes? It’s when a faithless person wishes to be known as faithful. An unethical person wishes to be known as ethical. An uneducated person wishes to be known as learned. A lover of company wishes to be known as secluded. A lazy person wishes to be known as energetic. An unmindful person wishes to be known as mindful. A person without immersion wishes to be known as having immersion. A witless person wishes to be known as wise. A person who has not ended the defilements wishes to be known as having ended the defilements. These are called corrupt wishes. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master them and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

24. By Mahācunda

At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahācunda said this:

“Reverends, a mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. Then they would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’ Why is that? Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.

In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

A mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold. Then they would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’ Why is that? Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold.

In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

25. Meditation on Universals

“Mendicants, there are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. These are the ten universal dimensions of meditation.”

26. With Kāḷī

At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him: “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’

How should we see the detailed meaning of the Buddha’s brief statement?”

“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart. So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’”

27. The Great Questions (1st)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then those mendicants thought: “It’s too early to wander for alms in Sāvatthī. Why don’t we go to the monastery of the wanderers who follow other paths?”

Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

“Reverends, the ascetic Gotama teaches his disciples like this: ‘Please, mendicants, have insight into all things. Live having had insight into all things.’ We too teach our disciples: ‘Please, reverends, have insight into all things. Live having had insight into all things.’ What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

Those mendicants neither approved nor dismissed that statement of the wanderers who follow other paths. They got up from their seat, thinking: “We will learn the meaning of this statement from the Buddha himself.”

Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Mendicants, when wanderers who follow other paths say this, you should say to them: ‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

‘One thing: question, passage for recitation, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned with one thing—completely dispassionate and freed from it, seeing its limits and fully comprehending its meaning—a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed with this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, passage for recitation, and answer.’ That’s what I said, and this is why I said it.

What two? Name and form. …

What three? Three feelings. …

What four? The four foods. …

What five? The five grasping aggregates. …

What six? The six interior sense fields. …

What seven? The seven planes of consciousness. …

What eight? The eight worldly conditions. …

What nine? The nine abodes of sentient beings. …

‘Ten things: question, passage for recitation, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned with ten things—completely dispassionate and freed from them, seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing unskillful deeds. Becoming completely disillusioned with these ten things—completely dispassionate and freed from them, seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. ‘Ten things: question, passage for recitation, and answer.’ That’s what I said, and this is why I said it.”

28. The Great Questions (2nd)

At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her:

“Ma’am, this was said by the Buddha in ‘The Great Questions’: ‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ How should we see the detailed meaning of the Buddha’s brief statement?”

“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants. But as to how it seems to me, listen and pay close attention, I will speak.” “Yes, ma’am,” replied the lay followers. The nun Kajaṅgalikā said this:

‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, but why did he say it? Becoming completely disillusioned with one thing—completely dispassionate and freed from it, seeing its limits and fully comprehending its meaning—a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed with this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.

What two? Name and form. … What three? Three feelings. …

With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. What four? The four kinds of mindfulness meditation. … With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. …

What five? The five faculties. … What six? The six elements of escape. … What seven? The seven awakening factors. … What eight? The noble eightfold path. …

Becoming completely disillusioned with nine things—completely dispassionate and freed from them, seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. What nine? The nine abodes of sentient beings. Becoming completely disillusioned with these nine things—completely dispassionate and freed from them, seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. …

‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, but why did he say it? Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing skillful deeds. With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. ‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.

That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” “Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

“Good, good, householders. The nun Kajaṅgalikā is astute, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā. That is what it means, and that’s how you should remember it.”

29. Kosala (1st)

“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost. But even King Pasenadi decays and perishes. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. As far as the galaxy extends, the Great Brahmā is said to be the foremost. But even the Great Brahmā decays and perishes. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There comes a time when this world contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. When the world is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. These are the ten universal dimensions of meditation.

The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, non-dual and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery.

The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

These are the four ways of practice.

The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are these four perceptions. What four? One person perceives the limited. One person perceives the expansive. One person perceives the limitless. One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. These are the four perceptions.

The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When someone has such a view, you can expect that they will be repulsed by continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are some ascetics and brahmins who advocate ultimate purity. This is the best of the advocates of ultimate purity, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish. Seeing this, a learned noble disciple becomes disillusioned with it. Their greed fades away even for the foremost, let alone the inferior.

There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’ But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete extinguishment by not grasping in this very life, wishless, extinguished, and cooled.”

30. Kosala (2nd)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective. Then King Pasenadi of Kosala went to the monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. At that time several mendicants were walking meditation in the open air. Then King Pasenadi of Kosala went up to them and said: “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see the Buddha.” “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”

So the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”

“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” “Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love.

The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble procedure, that is, the principles of goodness and skillfulness. This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. He is a supreme field of merit for the world. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.

Well, now, sir, I must go. I have many duties, and much to do.” “Please, great king, go at your convenience.” Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

4. With Upāli

31. With Upāli

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?”

“Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons. What ten? For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training. The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.”

32. Suspending the Recitation of the Monastic Code

“Sir, how many grounds are there to suspend the recitation of the monastic code?” “Upāli, there are ten grounds to suspend the recitation of the monastic code. What ten? A mendicant who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has rejected the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished. These are the ten grounds to suspend the recitation of the monastic code.”

33. A Judge

“Sir, how many qualities should a mendicant have to be agreed on as a judge?” “Upāli, a mendicant should have ten qualities to be agreed on as a judge. What ten? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re firm in the training, not shaky. When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other. They’re skilled in raising and settling disciplinary issues. They know what a disciplinary issue is. They know how a disciplinary issue originates. They know how a disciplinary issue ceases. They know the practical way leading to the cessation of a disciplinary issue. A mendicant should have these ten qualities to be agreed on as a judge.”

34. Full Ordination

“Sir, how many qualities should a mendicant have to give full ordination?” “Upāli, a mendicant should have ten qualities to give full ordination. What ten? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give full ordination.”

35. Dependence

“Sir, how many qualities should a mendicant have to give dependence?” “Upāli, a mendicant should have ten qualities to give dependence. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give dependence.”

36. A Novice

“Sir, how many qualities should a mendicant have to be attended on by a novice?” “Upāli, a mendicant should have ten qualities to be attended on by a novice. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to be attended on by a novice.”

37. Schism in the Saṅgha

“Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?” “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.”

38. Harmony in the Saṅgha

“Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?” “Upāli, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined.”

39. With Ānanda (1st)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?” “Ānanda, it’s when a mendicant explains what is not the teaching as the teaching … and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.”

“But sir, what does someone who has caused a schism in a harmonious Saṅgha bring upon themselves?” “They bring upon themselves evil that lasts for an eon.” “But sir, what is the evil that lasts for an eon?” “They burn in hell for an eon, Ānanda.

A schismatic remains for the eon
in a place of loss, in hell.
Basing themselves in what is not the teaching,
favoring factions, they destroy their sanctuary.
After causing schism in a harmonious Saṅgha,
they burn in hell for an eon.”

40. With Ānanda (2nd)

“Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?” “Ānanda, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined.”

“But sir, what does someone who has created harmony in a schismatic Saṅgha bring upon themselves?” “They bring divine merit upon themselves.” “But what is divine merit?” “They rejoice in heaven for an eon, Ānanda.

A Saṅgha in harmony is happy,
as is support for those in harmony.
Basing themselves in the teaching,
favoring harmony, they destroy no sanctuary.
After creating harmony in the Saṅgha,
they rejoice in heaven for an eon.”

5. Abuse

41. Arguments

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason, why arguments, quarrels, and disputes arise in the Saṅgha, and the mendicants don’t live happily?” “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. This is the cause, this is the reason why arguments, quarrels, and disputes arise in the Saṅgha, and the mendicants don’t live happily.”

42. Roots of Arguments (1st)

“Sir, how many roots of arguments are there?” “Upāli, there are ten roots of arguments. What ten? It’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. These are the ten roots of arguments.”

43. Roots of Arguments (2nd)

“Sir, how many roots of arguments are there?” “Upāli, there are ten roots of arguments. What ten? It’s when a mendicant explains what is not an offense as an offense, and what is an offense as not an offense. They explain a light offense as a serious offense, and a serious offense as a light offense. They explain an offense committed with corrupt intention as an offense not committed with corrupt intention, and an offense not committed with corrupt intention as an offense committed with corrupt intention. They explain an offense requiring rehabilitation as an offense not requiring rehabilitation, and an offense not requiring rehabilitation as an offense requiring rehabilitation. They explain an offense with redress as an offense without redress, and an offense without redress as an offense with redress. These are the ten roots of arguments.”

44. At Kusināra

At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves? A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior with no flaws or faults? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior with no flaws or faults? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train in the code of conduct first.’ These are the five things they should check in themselves.

What five things should they establish in themselves? ‘I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate.’ These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

45. Entering a Royal Harem

“Mendicants, there are ten drawbacks to entering a royal harem. What ten? Firstly, a king is sitting with his chief queen when a monk enters. When the queen sees the monk she smiles, or when the monk sees the queen he smiles. So the king thinks: ‘They’ve done it for sure, or they will do it.’ This is the first drawback of entering a royal harem.

Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember. She gets pregnant from that. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the second drawback of entering a royal harem.

Furthermore, a gem is lost somewhere in the royal harem. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the third drawback of entering a royal harem.

Furthermore, secret deliberations in the royal harem are leaked outside. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fourth drawback of entering a royal harem.

Furthermore, in a royal harem, a father longs for their son, or a son longs for his father. They think: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fifth drawback of entering a royal harem.

Furthermore, the king promotes someone to a higher position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the sixth drawback of entering a royal harem.

Furthermore, the king demotes someone to a lower position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the seventh drawback of entering a royal harem.

Furthermore, the king dispatches the army at the wrong time. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the eighth drawback of entering a royal harem.

Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the ninth drawback of entering a royal harem.

Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that are not appropriate for a monk. This is the tenth drawback of entering a royal harem. These are the ten drawbacks of entering a royal harem.”

46. With the Sakyans

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then on the sabbath several Sakyan lay followers went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Sakyans, do you observe the sabbath with its eight factors?” “Sir, sometimes we do, sometimes we don’t.” “That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.

What do you think, Sakyans? Take a man who earns half a dollar for an honest day’s work. Is this enough to call him an expert and industrious man?” “Yes, sir.”

“What do you think, Sakyans? Take a man who earns a dollar for an honest day’s work. Is this enough to call him an expert and industrious man?” “Yes, sir.”

“What do you think, Sakyans? Take a man who, for an honest day’s work, earns two dollars … three dollars … four dollars … five dollars … six dollars … seven dollars … eight dollars … nine dollars … ten dollars … twenty dollars … thirty dollars … forty dollars … fifty dollars … a hundred dollars. Is this enough to call him an expert and industrious man?” “Yes, sir.”

“What do you think, Sakyans? Suppose that man earned a hundred or a thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?” “Yes, sir.”

“What do you think, Sakyans? Would that man, on account of that wealth, experience perfect happiness for a single day or night, or even half a day or night?” “No, sir.” “Why is that?” “Because sensual pleasures, sir, are impermanent, baseless, false, and deceptive.”

“But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer. Let alone ten years,

take one of my disciples who lives diligent, keen, and resolute for nine years … eight years … seven years … six years … five years … four years … three years … two years … one year …

ten months …

nine months … eight months … seven months … six months … five months … four months … three months … two months … one month … a fortnight …

ten days …

nine days … eight days … seven days … six days … five days … four days … three days … two days … Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer. It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.” “Well, sir, from this day forth we will observe the sabbath with its eight factors.”

47. With Mahāli

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?” “Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds. Hate is a cause of bad deeds … Delusion is a cause of bad deeds … Improper attention is a cause of bad deeds … A wrongly directed mind is a cause of bad deeds … This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.”

“What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?” “Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds. Love is a cause of good deeds … Understanding is a cause of good deeds … Proper attention is a cause of good deeds … A rightly directed mind is a cause of good deeds … This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds. If these ten things were not found in the world, we wouldn’t see either unprincipled and immoral conduct, or principled and moral conduct. But since these ten things are found in the world, we see both unprincipled and immoral conduct, and principled and moral conduct.”

48. Ten Regular Reflections for a Renunciate

“Mendicants, one who has gone forth should often reflect on these ten things. What ten?

One who has gone forth should often reflect: ‘I have achieved freedom from class.’

‘My livelihood is tied up with others.’

‘My behavior should be different.’

‘I hope there’s no reason to blame myself when it comes to ethical conduct?’

‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’

‘I must be parted and separated from all I hold dear and beloved.’

‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

I shall be the heir of whatever deeds I do, whether good or bad.’

‘As the days and nights flit by, what sort of person am I becoming?’

‘Do I love to stay in empty huts?’

‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’

One who has gone forth should often reflect on these ten things.”

49. Existing Because of the Body

“Mendicants, these ten things exist because of the body. What ten? Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live associated with ongoing rebirth. These ten things exist because of the body.”

50. Arguments

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They were arguing, quarreling, and disputing, stabbing each other with the dagger in the mouth.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was unfinished?”

“Sir, after the meal, on return from alms-round, we sat together in the meeting hall, arguing, quarreling, and disputing, stabbing each other with the dagger in the mouth.” “Mendicants, this is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness.

There are ten warm-hearted qualities that make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. When a mendicant is ethical, this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. …

Furthermore, a mendicant has good friends, companions, and associates. …

Furthermore, a mendicant is easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. …

Furthermore, a mendicant is skilled and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. …

Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. …

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. …

Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. …

Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. …

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. When a mendicant is wise, this warm-hearted quality makes for fondness and respect, helping the Saṅgha to live in harmony and unity, without quarreling.

These ten warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”

6. Your Own Mind

51. Your Own Mind

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’

And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’

Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

52. With Sāriputta

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’

And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’

In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’

Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

53. Stagnation

“Mendicants, I don’t praise stagnation in skillful qualities, let alone decline. I praise growth in skillful qualities, not stagnation or decline.

And how is there decline in skillful qualities, not stagnation or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them. I call this decline in skillful qualities, not stagnation or growth. This is how there’s decline in skillful qualities, not stagnation or growth.

And how is there stagnation in skillful qualities, not decline or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them. I call this stagnation in skillful qualities, not decline or growth. This is how there’s stagnation in skillful qualities, not decline or growth.

And how is there growth in skillful qualities, not stagnation or decline? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them. I call this growth in skillful qualities, not stagnation or decline. This is how there’s growth in skillful qualities, not stagnation or decline.

If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’

And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’

Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm …

But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

54. Serenity

“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’

And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’

Suppose that, upon checking, a mendicant knows this: ‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

But suppose that, upon checking, a mendicant knows this: ‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. After some time they have both serenity and discernment.

But suppose that, upon checking, a mendicant knows this: ‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm … After some time they have both serenity and discernment.

But suppose that, upon checking, a mendicant knows this: ‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.

I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear. I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.

‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Take a robe of which you know this: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Take a robe of which you know this: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.

‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.

‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of market town. Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of market town. ‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a country of which you know this: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Take a country of which you know this: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a person of whom you know this: ‘When I frequent this person, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of person. Take a person of whom you know this: ‘When I frequent this person, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of person. ‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”

55. Decline

There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, they speak of a person liable to decline, and one not liable to decline. But how did the Buddha define a person liable to decline, and one not liable to decline?” “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Then listen and pay close attention, I will speak.” “Yes, reverend,” they replied. Sāriputta said this:

“How did the Buddha define a person liable to decline? It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before. That’s how the Buddha defined a person liable to decline.

And how did the Buddha define a person not liable to decline? It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before. That’s how the Buddha defined a person not liable to decline.

If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’

And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is immersion often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’

Suppose a checking mendicant doesn’t see any of these skillful qualities in themselves. In order to get them they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, they should apply outstanding enthusiasm to get those skillful qualities …

Suppose a checking mendicant sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to get the skillful qualities they don’t see. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, grounded on the skillful qualities they see, they should apply outstanding enthusiasm to get those skillful qualities they don’t see.

But suppose a checking mendicant sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.”

56. Perceptions (1st)

“Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What ten? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

57. Perceptions (2nd)

“Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What ten? The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

58. Rooted

“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ You should answer them: ‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And extinguishment is their final end.’ When questioned by wanderers who follow other paths, that’s how you should answer them.”

59. Going Forth

“So you should train like this: ‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful qualities will not occupy our minds. Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is just and unjust in the world, our minds will be consolidated in that perception. Knowing about continued existence and extermination of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ That’s how you should train.

When your minds are consolidated in these ten perceptions, you can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.”

60. With Girimānanda

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Girimānanda was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, Venerable Girimānanda is sick, suffering, gravely ill. Sir, please go to Venerable Girimānanda out of compassion.” “Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.

What ten? The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, non-desire for all conditions, and mindfulness of breathing.

And what is the perception of impermanence? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘Form, feeling, perception, choices, and consciousness are impermanent.’ And so they meditate observing impermanence in the five grasping aggregates. This is called the perception of impermanence.

And what is the perception of not-self? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and thoughts are not-self.’ And so they meditate observing not-self in the six interior and exterior sense fields. This is called the perception of not-self.

And what is the perception of ugliness? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ And so they meditate observing ugliness in this body. This is called the perception of ugliness.

And what is the perception of drawbacks? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ And so they meditate observing drawbacks in this body. This is called the perception of drawbacks.

And what is the perception of giving up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. This is called the perception of giving up.

And what is the perception of fading away? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’ This is called the perception of fading away.

And what is the perception of cessation? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ This is called the perception of cessation.

And what is the perception of dissatisfaction with the whole world? It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental resolve, insistence, and underlying tendencies. This is called the perception of dissatisfaction with the whole world.

And what is the perception of non-desire for all conditions? It’s when a mendicant is horrified, repelled, and disgusted with all conditions. This is called the perception of non-desire for all conditions.

And what is mindfulness of breathing? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, with their body straight, and establishes mindfulness right there. Just mindful, they breathe in. Mindful, they breathe out. When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. They practice breathing in experiencing rapture. They practice breathing out experiencing rapture. They practice breathing in experiencing bliss. They practice breathing out experiencing bliss. They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions. They practice breathing in stilling these emotions. They practice breathing out stilling these emotions. They practice breathing in experiencing the mind. They practice breathing out experiencing the mind. They practice breathing in gladdening the mind. They practice breathing out gladdening the mind. They practice breathing in immersing the mind. They practice breathing out immersing the mind. They practice breathing in freeing the mind. They practice breathing out freeing the mind. They practice breathing in observing impermanence. They practice breathing out observing impermanence. They practice breathing in observing fading away. They practice breathing out observing fading away. They practice breathing in observing cessation. They practice breathing out observing cessation. They practice breathing in observing letting go. They practice breathing out observing letting go. This is called mindfulness of breathing.

If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”

Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them. Then after Girimānanda heard these ten perceptions his illness died down on the spot. And that’s how he recovered from that illness.

7. Pairs

61. Ignorance

“Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be. And yet it is evident that there is a specific condition for ignorance.

I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Improper attention.’ I say that improper attention is fueled by something, it’s not unfueled. And what is the fuel for improper attention? You should say: ‘Lack of faith.’ I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Not listening to the true teaching.’ I say that not listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for not listening to the true teaching? You should say: ‘Not associating with good people.’

In this way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

In the same way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Proper attention.’ I say that proper attention is fueled by something, it’s not unfueled. And what is the fuel for proper attention? You should say: ‘Faith.’ I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with good people.’

In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

In the same way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

62. Craving

“Mendicants, it is said that no first point of craving to be reborn is evident, before which there was no craving for continued existence, and afterwards it came to be. And yet it is evident that there is a specific condition for craving to be reborn.

I say that craving to be reborn is fueled by something, it’s not unfueled. And what is the fuel for craving to be reborn? You should say: ‘Ignorance.’ I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Improper attention.’ I say that improper attention is fueled by something, it’s not unfueled. And what is the fuel for improper attention? You should say: ‘Lack of faith.’ I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Listening to an untrue teaching.’ I say that listening to an untrue teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to an untrue teaching? You should say: ‘Associating with bad people.’

In this way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving to be reborn. That’s the fuel for craving to be reborn, and that’s how it’s fulfilled.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

In the same way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving to be reborn. That’s the fuel for craving to be reborn, and that’s how it’s fulfilled.

I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Proper attention.’ I say that proper attention is fueled by something, it’s not unfueled. And what is the fuel for proper attention? You should say: ‘Faith.’ I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with good people.’

In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

63. Come to a Conclusion

“Mendicants, all those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished in-between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

64. Experiential Confidence

“Mendicants, all those who have experiential confidence in me have entered the stream. Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished in-between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have experiential confidence in me have entered the stream. Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

65. Happiness (1st)

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, what is happiness and what is suffering?” “Rebirth is suffering, reverend, no rebirth is happiness. When there is rebirth, you can expect this kind of suffering. Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you. When there is rebirth, this is the kind of suffering you can expect. When there is no rebirth, you can expect this kind of happiness. No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don’t get together and annoy you. When there is no rebirth, this is the kind of happiness you can expect.”

66. Happiness (2nd)

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta:

“Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?” “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness. When you’re dissatisfied, you can expect this kind of suffering. You find no happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re dissatisfied, this is the kind of suffering you can expect.

When you’re satisfied, you can expect this kind of happiness. You find happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re satisfied, this is the kind of happiness you can expect.”

67. At Naḷakapāna (1st)

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Naḷakapāna. There the Buddha stayed near Naḷakapāna in the parrot tree grove. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent most of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:

“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” “Yes, sir,” Sāriputta replied.

And then the Buddha spread out his outer robe folded in four and lay down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An angry individual is in decline. A hostile individual is in decline. An individual with bad desires is in decline. An individual with bad friends is in decline. An individual with wrong view is in decline.

Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. An individual with few desires doesn’t decline. An individual with good friends doesn’t decline. An individual with right view doesn’t decline.”

Then the Buddha got up and said to Venerable Sāriputta: “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

A faithless individual is in decline. An individual with no conscience … imprudent … lazy … witless … angry … hostile … with bad desires … bad friends … An individual with wrong view is in decline.

Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

A faithful individual doesn’t decline. A conscientious individual … prudent … energetic … wise … loving … kind … with few desires … good friends … An individual with right view doesn’t decline.”

68. At Naḷakapāna (2nd)

At one time the Buddha stayed near Naḷakapāna in the parrot tree grove. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent most of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:

“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” “Yes, sir,” Sāriputta replied.

And then the Buddha spread out his outer robe folded in four and lay down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

Then the Buddha got up and said to Venerable Sāriputta: “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

69. Topics of Discussion (1st)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

And they told him what had happened. “Mendicants, it is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness to engage in these kinds of unworthy talk.

There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.

Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, how much more so the wanderers who follow other paths.”

70. Topics of Discussion (2nd)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence.

“Mendicants, there are ten grounds for praise. What ten? It’s when a mendicant personally has few wishes, and speaks to the mendicants on having few wishes. This is a ground for praise.

A mendicant personally is content, and speaks to the mendicants on contentment. This is a ground for praise.

A mendicant personally is secluded, and speaks to the mendicants on seclusion. This is a ground for praise.

A mendicant personally doesn’t mix closely with others, and speaks to the mendicants on not mixing closely with others. This is a ground for praise.

A mendicant personally is energetic, and speaks to the mendicants on being energetic. This is a ground for praise.

A mendicant personally is accomplished in ethics, and speaks to the mendicants on being accomplished in ethics. This is a ground for praise.

A mendicant personally is accomplished in immersion, and speaks to the mendicants on being accomplished in immersion. This is a ground for praise.

A mendicant personally is accomplished in wisdom, and speaks to the mendicants on being accomplished in wisdom. This is a ground for praise.

A mendicant personally is accomplished in freedom, and speaks to the mendicants on being accomplished in freedom. This is a ground for praise.

A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom. This is a ground for praise.

These are the ten grounds for praise.”

8. If You Want

71. One Might Wish

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over fear and terror, and may fear and terror not prevail over me. May I live having mastered fear and terror whenever they arise.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

‘Live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’ That’s what I said, and this is why I said it.”

72. Thorns

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof, together with several well-known senior disciples. They included Venerables Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, Kaṭissaṅga, and other well-known senior disciples.

Now at that time several well-known Licchavis plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they made a dreadful racket. Then those venerables thought: “These several well-known Licchavis have plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they’re making a dreadful racket. But the Buddha has said that sound is a thorn to absorption. Let’s go to the Gosiṅga Sal Wood. There we can meditate comfortably, free of noise and crowds.” Then those venerables went to the Gosiṅga Sal Wood, where they meditated comfortably, free of noise and crowds.

Then the Buddha said to the mendicants: “Mendicants, where are Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, and Kaṭissaṅga? Where have these senior disciples gone?”

And the mendicants told him what had happened.

“Good, good, mendicants! It’s just as those great disciples have so rightly explained. I have said that sound is a thorn to absorption.

Mendicants, there are these ten thorns. What ten? Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful aspect of things is a thorn for someone who is committed to the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.

Mendicants, live free of thorns! Live rid of thorns! Mendicants, live free of thorns and rid of thorns! The perfected ones live free of thorns, rid of thorns, free and rid of thorns.”

73. Likable

“Mendicants, these ten likable, desirable, and agreeable things are rare in the world. What ten? Wealth, beauty, health, ethical conduct, the spiritual life, friends, learning, wisdom, good qualities, and heaven are likable, desirable, and agreeable things that are rare in the world.

Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Not meditating and not reflecting hinder good qualities. Wrong practice hinders heaven. These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.

Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world. Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Wanting to listen and ask questions nourishes wisdom. Meditating and reflecting nourish good qualities. Right practice nourishes heaven. These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.”

74. Growth

“Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.

Someone who grows in money and grain,
in wives, children, and livestock,
is wealthy, famous, and respected
by relatives and friends, and even by royals.

When someone grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and in the present life he grows in both ways.”

75. With Migasālā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:

“Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the company of the Joyful Gods. But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the company of the Joyful Gods.

How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” “You’re right, sister, but that’s how the Buddha declared it.”

Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?

These ten people are found in the world. What ten? Take a certain person who is unethical. And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain person who is unethical. But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they have listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the person who is unethical, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Take a certain person who is ethical. But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain person who is ethical. And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on people.

Take a certain person who is very lustful. And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain person who is very lustful. But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on people.

Take a certain person who is angry. And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain person who is angry. But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on people.

Take a certain person who is restless. And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain person who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case the person who is restless, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? These ten people are found in the world.

If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

76. Three Things

“Mendicants, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three? Rebirth, old age, and death. If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world.

Without giving up three things you can’t give up rebirth, old age, and death. What three? Greed, hate, and delusion. Without giving up these three things you can’t give up rebirth, old age, and death.

Without giving up three things you can’t give up greed, hate, and delusion. What three? Identity view, doubt, and misapprehension of precepts and observances. Without giving up these three things you can’t give up greed, hate, and delusion.

Without giving up three things you can’t give up identity view, doubt, and misapprehension of precepts and observances. What three? Improper attention, following a wrong path, and mental sluggishness. Without giving up these three things you can’t give up identity view, doubt, and misapprehension of precepts and observances.

Without giving up three things you can’t give up improper attention, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and scattered mind. Without giving up these three things you can’t give up improper attention, following a wrong path, and mental sluggishness.

Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.

Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.

Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. What three? Disrespect, being hard to correct, and having bad friends. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.

Without giving up three things you can’t give up disrespect, being hard to correct, and having bad friends. What three? Lack of conscience, imprudence, and negligence. Without giving up these three things you can’t give up disrespect, being hard to correct, and having bad friends.

Mendicants, someone who lacks conscience and prudence is negligent. When you’re negligent you can’t give up disrespect, being hard to correct, and bad friendship. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind is scattered you can’t give up improper attention, following a wrong path, and mental sluggishness. When your mind is sluggish you can’t give up identity view, doubt, and misapprehension of precepts and observances. When you have doubts you can’t give up greed, hate, and delusion. Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death.

After giving up three things you can give up rebirth, old age, and death. What three? Greed, hate, and delusion. After giving up these three things you can give up rebirth, old age, and death.

After giving up three things you can give up greed, hate, and delusion. What three? Identity view, doubt, and misapprehension of precepts and observances. After giving up these three things you can give up greed, hate, and delusion.

After giving up three things you can give up identity view, doubt, and misapprehension of precepts and observances. What three? Improper attention, following a wrong path, and mental sluggishness. After giving up these three things you can give up identity view, doubt, and misapprehension of precepts and observances.

After giving up three things you can give up improper attention, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and scattered mind. After giving up these three things you can give up improper attention, following a wrong path, and mental sluggishness.

After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind.

After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.

After giving up three things you can give up faithlessness, uncharitableness, and laziness. What three? Disrespect, being hard to correct, and having bad friends. After giving up these three things you can give up faithlessness, uncharitableness, and laziness.

After giving up three things you can give up disrespect, being hard to correct, and having bad friends. What three? Lack of conscience, imprudence, and negligence. After giving up these three things you can give up disrespect, being hard to correct, and having bad friends.

Mendicants, someone who has conscience and prudence is diligent. When you’re diligent you can give up disrespect, being hard to correct, and bad friendship. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind isn’t scattered you can give up improper attention, following a wrong path, and mental sluggishness. When your mind isn’t sluggish you can give up identity view, doubt, and misapprehension of precepts and observances. When you have no doubts you can give up greed, hate, and delusion. After giving up greed, hate, and delusion you can give up rebirth, old age, and death.”

77. A Crow

“Mendicants, a crow has ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow has these ten bad qualities. In the same way, a bad mendicant has these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant has these ten bad qualities.”

78. Jains

“Mendicants, Jain ascetics have ten bad qualities. What ten? They’re faithless and unethical, without conscience or prudence, and devoted to bad persons. They glorify themselves and put others down. They’re attached to their own views, holding them tight, and refusing to let go. They’re deceptive, with bad desires and bad friends. Jain ascetics have these ten bad qualities.”

79. Grounds for Resentment

“Mendicants, there are ten grounds for resentment. What ten? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. You get angry for no reason. These are the ten grounds for resentment.”

80. Getting Rid of Resentment

“Mendicants, there are these ten methods to get rid of resentment. What ten? Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ ‘They will do wrong by someone I love …’ … They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. And you don’t get angry for no reason. These are the ten ways of getting rid of resentment.”

81. With Bāhuna

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?”

“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits. What ten? Form … feeling … perception … choices … consciousness … rebirth … old age … death … suffering … defilements … Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.”

82. With Ānanda

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, it’s not possible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training.

It’s not possible for a mendicant who is unethical …

uneducated …

hard to correct …

with bad friends …

lazy …

unmindful …

discontented …

of bad desires …

of wrong view to achieve growth, improvement, or maturity in this teaching and training.

It’s not possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.

It is possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training.

It is possible for a mendicant who is unethical …

a learned memorizer …

easy to correct …

with good friends …

energetic …

mindful …

contented …

of few desires …

of right view to achieve growth, improvement, or maturity in this teaching and training.

It is possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.”

83. With Puṇṇiya

Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t listen well … they listen well, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

But when a mendicant has faith, approaches, pays homage, asks questions, listens well, remembers the teachings, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions, the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.”

84. Declaration

There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahāmoggallāna said this:

“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ They’re engaged, pressed, and examined by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Pressed in this way they get stuck or lose their way. They come to ruin and disaster.

The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable declare enlightenment, saying: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’

They understand:

‘This venerable gets angry, and often lives with a heart full of anger. But being full of anger means decline in the teaching and training proclaimed by the Realized One.

This venerable is hostile …

prone to offensiveness …

contemptuous …

envious …

stingy …

devious …

deceitful …

This venerable has bad desires, and often lives with a heart full of desire. But being full of desire means decline in the teaching and training proclaimed by the Realized One.

When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

85. A Boaster

At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahācunda said this:

“Take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’

They’re engaged, pressed, and examined by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Pressed in this way they get stuck or lose their way. They come to ruin and disaster.

The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying: “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’

They understand:

‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.

This venerable is unfaithful, and lack of faith means decline …

This venerable is uneducated and unpracticed, and lack of learning means decline …

This venerable is hard to correct, and being hard to correct means decline …

This venerable has bad friends, and bad friends mean decline …

This venerable is lazy, and laziness means decline …

This venerable is unmindful, and unmindfulness means decline …

This venerable is deceptive, and deceitfulness means decline …

This venerable is hard to look after, and being hard to look after means decline …

This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

Suppose one friend was to say to another: ‘My dear friend, when you need money for some payment, just ask me and I’ll give it.’ Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’ They’d say: ‘Well then, my dear friend, dig here.’ So they dig there, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke baselessly when you told me to dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak baselessly. But I had gone mad, I was out of my mind.’

In the same way, take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’

They’re engaged, pressed, and examined by the Realized One, or by one of his disciples … Pressed in this way they get stuck or lose their way. They come to ruin and disaster.

The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying: “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’

They understand:

‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.

This venerable is unfaithful …

uneducated and unpracticed …

hard to correct …

with bad friends …

lazy …

unmindful …

deceptive …

hard to look after …

This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

86. Overestimation

At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahākassapa said this:

“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ They’re engaged, pressed, and examined by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Pressed in this way they get stuck or lose their way. They come to ruin and disaster.

The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable declare enlightenment, saying: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’

They understand:

‘This venerable overestimates themselves and takes that to be the truth. They perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved. And they declare enlightenment out of overestimation: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’

The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved? And why do they declare enlightenment out of overestimation: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’

They understand:

‘This venerable is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Therefore this venerable overestimates themselves and takes that to be the truth. …’

They understand:

‘This venerable is covetous, and often lives with a heart full covetousness. Being full of covetousness means decline in the teaching and training proclaimed by the Realized One.

This venerable has ill will …

dullness and drowsiness …

restlessness …

doubt …

This venerable relishes work. They love it and like to relish it …

This venerable relishes talk …

sleep …

company …

When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. Stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

87. Disciplinary Issues

There the Buddha addressed the mendicants concerning the mendicant Kalandaka: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Firstly, a mendicant raises disciplinary issues and doesn’t praise the settlement of disciplinary issues. This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.

Furthermore, a mendicant doesn’t want to train, and doesn’t praise taking up the training. …

Furthermore, a mendicant has bad desires, and doesn’t praise getting rid of desires. …

Furthermore, a mendicant gets angry, and doesn’t praise getting rid of anger. …

Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. …

Furthermore, a mendicant is deceptive, and doesn’t praise getting rid of deceptiveness. …

Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. …

Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. …

Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. …

Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality. This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.

Even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities.

Suppose a wild colt was to wish: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints. In the same way, even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities.

Next, a mendicant doesn’t raise disciplinary issues and praises the settlement of disciplinary issues. This quality conduces to warmth, respect, esteem, harmony, and unity.

Furthermore, a mendicant wants to train, and praises taking up the training. …

Furthermore, a mendicant has few desires, and praises getting rid of desires. …

Furthermore, a mendicant doesn’t get angry, and praises getting rid of anger. …

Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. …

Furthermore, a mendicant isn’t tricky, and praises getting rid of trickiness. …

Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. …

Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. …

Furthermore, a mendicant is in retreat, and praises retreat. …

Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. This quality conduces to warmth, respect, esteem, harmony, and unity.

Even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.

Suppose a fine thoroughbred never wished: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints.

In the same way, even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.”

88. An Abuser

“Mendicants, any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten? They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or live the spiritual life dissatisfied, or commit a corrupt offence, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.”

89. With Kokālika

Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

For a second time Kokālika said to the Buddha: “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

For a third time Kokālika said to the Buddha: “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out. He just lay down on banana leaves like a poisoned fish.

Then Tudu the independent brahmā went to Kokālika, and standing in the sky he said to him: “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.” “Who are you, reverend?” “I am Tudu the independent brahmā.” “Didn’t the Buddha declare you a non-returner? So what are you doing back here? See how far you have strayed!”

Then Tudu addressed Kokālika in verse:

“A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, the mendicant Kokālika has passed away. He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.” That’s what Brahmā Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

When he said this, one of the mendicants asked the Buddha: “Sir, how long is the life span in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

“But sir, is it possible to give a simile?” “It’s possible,” said the Buddha. “Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

90. The Powers of One Who has Ended Defilements

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’”

“Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim: ‘My defilements have ended.’ What ten? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

Furthermore, a mendicant with defilements ended has well developed the four right efforts. … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

A mendicant who has ended the defilements has these ten powers that qualify them to claim: ‘My defilements have ended.’”

10. With Upāli

91. Pleasure Seekers

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“These ten pleasure seekers are found in the world. What ten? First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.

Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.

Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don't share it and make merit.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

92. Dangers

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

And what is the noble process that they have clearly seen and comprehended with wisdom? It’s when a noble disciple reflects: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ This is the noble process that they have clearly seen and comprehended with wisdom.

When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

93. What Is Your View?

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him: “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to the monastery of the wanderers who follow other paths?”

Then he went to the monastery of the wanderers who follow other paths. Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics. They saw Anāthapiṇḍika coming off in the distance, and stopped each other, saying: “Be quiet, good sirs, don’t make a sound. The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Then those wanderers who follow other paths fell silent. Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: “Tell us, householder, what is the view of the ascetic Gotama?” “Sirs, I don’t know all his views.”

“Well then, since it seems you don’t know all the views of the ascetic Gotama, tell us, what are the views of the mendicants?” “Sirs, I don’t know all the mendicants’ views.”

“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants, tell us, householder, what is your view?” “Sirs, it’s not hard for me to explain what my views are. But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”

When he said this, one of the wanderers said to him: “The world is eternal. This is the only truth, other ideas are stupid. That’s my view, householder.”

Another wanderer said: “The world is not eternal. This is the only truth, other ideas are stupid. That’s my view, householder.”

Another wanderer said: “The world is finite …” … “The world is infinite …” … “The soul and the body are the same thing …” … “The soul and the body are different things …” … “A Realized One exists after death …” … “A Realized One doesn’t exist after death …” … “A Realized One both exists and doesn’t exist after death …” … “A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid. That’s my view, householder.”

When this was said, Anāthapiṇḍika said this: “Sirs, regarding the venerable who said this: ‘The world is eternal. This is the only truth, other ideas are stupid. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

Regarding the venerable who said this: ‘The world is not eternal. This is the only truth, other ideas are stupid. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

Regarding the venerable who said this: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.”

When he said this the wanderers said to him: “Householder, we’ve each explained our own convictions. Tell us, householder, what is your view?” “Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And what’s suffering is not mine, I am not this, this is not my self. That’s my view, sirs.”

“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What you cling to and hold to is just suffering.”

“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self. And I truly understand the escape beyond that.”

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. “Good, good, householder! That’s how you should legitimately and completely refute those foolish men from time to time.”

Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.

Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Anāthapiṇḍika did.”

94. With Vajjiyamāhita

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him: “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to the monastery of the wanderers who follow other paths?”

Then he went to the monastery of the wanderers who follow other paths. Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.

They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying: “Be quiet, good sirs, don’t make a sound. The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Then those wanderers who follow other paths fell silent. Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: “Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?” “No, sirs, the ascetic Gotama does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough. The Buddha criticizes where it is due, and praises where it is due. In doing so he is one who speaks after analyzing the question, without making generalizations on this point.”

When he said this, one of the wanderers said to him: “Hold on, householder! That ascetic Gotama who you praise is a nihilist who refrains from making statements.” “On this point, also, I reasonably respond to the venerables. The Buddha has stated ‘This is skillful’ and ‘This is unskillful’. So when it comes to what is skillful and unskillful the Buddha makes a statement. He is not a nihilist who refrains from making statements.”

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

“Good, good, householder! That’s how you should legitimately and completely refute those foolish men from time to time. Householder, I don’t say that all mortifications should be undergone. But I don’t say that no mortifications should be undergone. I don’t say that all observances should be undertaken. But I don’t say that no observances should be undertaken. I don’t say that all efforts should be tried. But I don’t say that no efforts should be tried. I don’t say that everything should be given up. But I don’t say that nothing should be given up. I don’t say that you should be liberated with all kinds of freedom. But I don’t say that you should not be liberated with any kind of freedom.

When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications. When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications.

When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances. When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances.

When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts. When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts.

When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things. When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things.

When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom. When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.”

After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving.

Then, not long after Vajjiyamāhita had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.”

95. With Uttiya

Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, is this right: ‘The world is eternal. This is the only truth, other ideas are stupid’?” “This has not been declared by me, Uttiya.”

“Then is this right: ‘The world is not eternal. This is the only truth, other ideas are stupid’?” “This has not been declared by me, Uttiya.”

“Then is this right: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?” “This has not been declared by me, Uttiya.”

“When asked about all these points, Master Gotama says that they have not been declared by him.

So what exactly has been declared by Master Gotama?”

“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.”

“But when Master Gotama teaches in this way, is the whole world released, or half, or a third?” But when he said this, the Buddha kept silent.

Then Venerable Ānanda thought: “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.”

Then Ānanda said to the wanderer Uttiya: “Well then, Reverend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.

In the same way, it’s not the Realized One’s concern whether the whole world is released by this, or half, or a third. But the Realized One knows that whoever’s released from the world—in the past, future, or present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re released from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.”

96. With Kokanada

At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.

He saw Ānanda coming off in the distance and said to him: “Who’s here, reverend?” “I’m a mendicant, reverend.”

“Of which mendicants?” “Of the ascetics who follow the Sakyan.”

“I’d like to ask the venerable about a certain point, if you’d take the time to answer.” “Ask, reverend. When I’ve heard it I’ll know.”

“Is this your view: ‘The world is eternal. This is the only truth, other ideas are stupid’?” “That’s not my view, reverend.”

“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are stupid’?” “That’s not my view, reverend.”

“Then is this your view: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?” “That’s not my view, reverend.”

“Then, sir, do you neither know nor see?” “That’s not so, reverend. I do know and see.”

“When asked about all these points, you say that’s not your view.

Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend. I do know and see.’ How then should we see the meaning of this statement?”

“‘The world is eternal. This is the only truth, other ideas are stupid:’ that’s a misconception. ‘The world is not eternal. This is the only truth, other ideas are stupid:’ that’s a misconception. ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid:’ that’s a misconception.

I know and see the scope of convictions, the scope of grounds for views, commitment to views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.”

“What is the venerable’s name? And how are you known among your spiritual companions?” “Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.” “Goodness! I had no idea I was consulting such a great teacher as Venerable Ānanda! If I had known who you were, I wouldn’t have said so much. May Venerable Ānanda please forgive me.”

97. Worthy of Offerings Dedicated to the Gods

“Mendicants, a mendicant with ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.

What ten? It’s when a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

They have good friends, companions, and associates.

They have right view, possessing right perspective.

They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

A mendicant with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world.”

98. A Senior Mendicant

“Mendicants, a senior mendicant with ten qualities lives comfortably in whatever region they live. What ten? They are senior and have long gone forth. They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re skilled in raising and settling disciplinary issues. They love the teachings and are a delight to converse with, being full of joy in the teaching and training. They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements. A senior mendicant with these ten qualities lives comfortably in whatever region they live.”

99. With Upāli

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”

“Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this: ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

Suppose there was a large lake, and along comes a bull elephant with a height of seven or eight cubits. He’d think: ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and emerged from the water, I’ll come out and go wherever I want.’ And that’s just what he does. Why is that? Because his large life-form finds a footing in the depths.

Then along comes a rabbit or a cat. They’d think: ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little life-form finds no footing in the depths. If someone should say this: ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

Suppose there was a little baby boy playing in his own urine and feces. What do you think, Upāli? Isn’t that a totally foolish game?” “Yes, sir.”

“After some time that boy grows up and his faculties mature. He accordingly plays childish games such as toy ploughs, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli? Aren’t such games better than what he did before?” “Yes, sir.”

“After some time that boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. What do you think, Upāli? Aren’t such games better than what he did before?” “Yes, sir.”

“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

A householder hears that teaching, or a householder’s child, or someone reborn in some good family. They gain faith in the Realized One, and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

They avoid injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid dancing, singing, music, and seeing shows. They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish mindfulness right there.

Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …

Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a mendicant enters and remains in the dimension of infinite space. What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.

Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” …

“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …

“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.

Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. What do you think, Upāli? Isn’t this state better than what they had before?” “Yes, sir.”

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal. Come on, Upāli, stay with the Saṅgha. If you stay with the Saṅgha you’ll be comfortable.”

100. Cannot

“Mendicants, without giving up ten things you can’t realize perfection. What ten? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit. Without giving up these ten things you can’t realize perfection.

After giving up ten things you can realize perfection. What ten? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit. After giving up these ten things you can realize perfection.”

11. Perceptions for Ascetics

101. Perceptions for Ascetics

“Mendicants, when these three perceptions for ascetics are developed and cultivated they fulfill seven things. What three? ‘I have achieved freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’ When these three perceptions for ascetics are developed and cultivated they fulfill seven things.

What seven? Their deeds and behavior are always consistent with the precepts. They’re content, kind-hearted, and humble. They want to train. They use the necessities of life after reflecting on their purpose. They’re energetic. When those three perceptions for ascetics are developed and cultivated they fulfill these seven things.”

102. Awakening Factors

“Mendicants, when the seven awakening factors are developed and cultivated they fulfill three knowledges. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they fulfill three knowledges. What three? It’s when a mendicant recollects their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When those seven awakening factors are developed and cultivated they fulfill these three knowledges.”

103. The Wrong Way

“Mendicants, relying on the wrong way leads to failure, not success. And how does relying on the wrong way lead to failure, not success? Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom. That’s how relying on the wrong way leads to failure, not success.

Relying on the right way leads to success, not failure. And how does relying on the right way lead to success, not failure? Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. That’s how relying on the right way leads to success, not failure.”

104. A Seed

“Mendicants, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.

Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.

Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.

Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. Why is that? Because the seed is good. In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

105. Knowledge

“Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.

Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along. A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.”

106. Wearing Away

“Mendicants, there are these ten grounds for wearing away. What ten? For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are developed to perfection.

For one of right thought, wrong thought is worn away. And the many bad, unskillful qualities that arise because of wrong thought are worn away. And because of right thought, many skillful qualities are developed to perfection.

For one of right speech, wrong speech is worn away. And the many bad, unskillful qualities that arise because of wrong speech are worn away. And because of right speech, many skillful qualities are developed to perfection.

For one of right action, wrong action is worn away. And the many bad, unskillful qualities that arise because of wrong action are worn away. And because of right action, many skillful qualities are developed to perfection.

For one of right livelihood, wrong livelihood is worn away. And the many bad, unskillful qualities that arise because of wrong livelihood are worn away. And because of right livelihood, many skillful qualities are developed to perfection.

For one of right effort, wrong effort is worn away. And the many bad, unskillful qualities that arise because of wrong effort are worn away. And because of right effort, many skillful qualities are developed to perfection.

For one of right mindfulness, wrong mindfulness is worn away. And the many bad, unskillful qualities that arise because of wrong mindfulness are worn away. And because of right mindfulness, many skillful qualities are developed to perfection.

For one of right immersion, wrong immersion is worn away. And the many bad, unskillful qualities that arise because of wrong immersion are worn away. And because of right immersion, many skillful qualities are developed to perfection.

For one of right knowledge, wrong knowledge is worn away. And the many bad, unskillful qualities that arise because of wrong knowledge are worn away. And because of right knowledge, many skillful qualities are developed to perfection.

For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. And because of right freedom, many skillful qualities are developed to perfection.

These are the ten grounds for wearing away.”

107. Washing

“Mendicants, there is a country in the south called ‘Washing’. They have food, drink, snacks, meals, refreshments, and beverages, as well as dancing, singing, and music. There is such a ‘Washing’, I don’t deny it. But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment.

I will teach a noble washing that leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is that noble washing?

For one of right view, wrong view is washed away. And the many bad, unskillful qualities that arise because of wrong view are washed away. And because of right view, many skillful qualities are developed to perfection.

For one of right thought, wrong thought is washed away. … For one of right speech, wrong speech is washed away. … For one of right action, wrong action is washed away. … For one of right livelihood, wrong livelihood is washed away. … For one of right effort, wrong effort is washed away. … For one of right mindfulness, wrong mindfulness is washed away. … For one of right immersion, wrong immersion is washed away. … For one of right knowledge, wrong knowledge is washed away. …

For one of right freedom, wrong freedom is washed away. And the many bad, unskillful qualities that arise because of wrong freedom are washed away. And because of right freedom, many skillful qualities are developed to perfection. This is the noble washing that leads solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

108. Doctors

“Mendicants, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such a purgative, I don’t deny it. But this kind of purgative sometimes works and sometimes fails.

I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is the noble purgative that works without fail?

For one of right view, wrong view is purged. And the many bad, unskillful qualities produced by wrong view are purged. And because of right view, many skillful qualities are developed to perfection.

For one of right thought, wrong thought is purged. … For one of right speech, wrong speech is purged. … For one of right action, wrong action is purged. … For one of right livelihood, wrong livelihood is purged. … For one of right effort, wrong effort is purged. For one of right mindfulness, wrong mindfulness is purged. … For one of right immersion, wrong immersion is purged. … For one of right knowledge, wrong knowledge is purged. …

For one of right freedom, wrong freedom is purged. And the many bad, unskillful qualities produced by wrong freedom are purged. And because of right freedom, many skillful qualities are developed to perfection. This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

109. Emetic

“Mendicants, doctors prescribe an emetic for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such an emetic, I don’t deny it. But this kind of emetic sometimes works and sometimes fails.

I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak. …

And what is that noble emetic that works without fail?

For one of right view, wrong view is vomited up. And the many bad, unskillful qualities produced by wrong view are vomited up. And because of right view, many skillful qualities are developed to perfection.

For one of right thought, wrong thought is vomited up. … For one of right speech, wrong speech is vomited up. … For one of right action, wrong action is vomited up. … For one of right livelihood, wrong livelihood is vomited up. … For one of right effort, wrong effort is vomited up. … For one of right mindfulness, wrong mindfulness is vomited up. … For one of right immersion, wrong immersion is vomited up. … For one of right knowledge, wrong knowledge is vomited up. …

For one of right freedom, wrong freedom is vomited up. And the many bad, unskillful qualities produced by wrong freedom are vomited up. And because of right freedom, many skillful qualities are developed to perfection. This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

110. Blown Away

“Mendicants, these ten qualities should be blown away. What ten? For one of right view, wrong view is blown away. And the many bad, unskillful qualities produced by wrong view are blown away. And because of right view, many skillful qualities are developed to perfection.

For one of right thought, wrong thought is blown away. … For one of right speech, wrong speech is blown away. … For one of right action, wrong action is blown away. … For one of right livelihood, wrong livelihood is blown away. … For one of right effort, wrong effort is blown away. … For one of right mindfulness, wrong mindfulness is blown away. … For one of right immersion, wrong immersion is blown away. … For one of right knowledge, wrong knowledge is blown away. …

For one of right freedom, wrong freedom is blown away. And the many bad, unskillful qualities produced by wrong freedom are blown away. And because of right freedom, many skillful qualities are developed to perfection. These are the ten qualities that should be blown away.”

111. An Adept (1st)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this person called ‘an adept’. How is an adept mendicant defined?” “Mendicant, it’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. That’s how a mendicant is an adept.”

112. An Adept (2nd)

“Mendicants, there are ten qualities of an adept. What ten? An adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten qualities of an adept.”

12. The Ceremony of Descent

113. Bad Principles (1st)

“Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

And what are bad principles with bad results? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are called bad principles with bad results.

And what are good principles with good results? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are called good principles with good results.

‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

114. Bad Principles (2nd)

“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

So what are bad principles? What are good principles? What are bad results? And what are good results?

Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities developed to perfection because of right view are good results.

Wrong thought is a bad principle. Right thought is a good principle. And the many bad, unskillful qualities produced by wrong thought are bad results. And the many skillful qualities developed to perfection because of right thought are good results.

Wrong speech is a bad principle. Right speech is a good principle. And the many bad, unskillful qualities produced by wrong speech are bad results. And the many skillful qualities developed to perfection because of right speech are good results.

Wrong action is a bad principle. Right action is a good principle. And the many bad, unskillful qualities produced by wrong action are bad results. And the many skillful qualities developed to perfection because of right action are good results.

Wrong livelihood is a bad principle. Right livelihood is a good principle. And the many bad, unskillful qualities produced by wrong livelihood are bad results. And the many skillful qualities developed to perfection because of right livelihood are good results.

Wrong effort is a bad principle. Right effort is a good principle. And the many bad, unskillful qualities produced by wrong effort are bad results. And the many skillful qualities developed to perfection because of right effort are good results.

Wrong mindfulness is a bad principle. Right mindfulness is a good principle. And the many bad, unskillful qualities produced by wrong mindfulness are bad results. And the many skillful qualities developed to perfection because of right mindfulness are good results.

Wrong immersion is a bad principle. Right immersion is a good principle. And the many bad, unskillful qualities produced by wrong immersion are bad results. And the many skillful qualities developed to perfection because of right immersion are good results.

Wrong knowledge is a bad principle. Right knowledge is a good principle. And the many bad, unskillful qualities produced by wrong knowledge are bad results. And the many skillful qualities developed to perfection because of right knowledge are good results.

Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities developed to perfection because of right freedom are good results.

‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

115. Bad Principles (3rd)

“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered: “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”

Then they considered: “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.”

Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

“May Venerable Ānanda please explain this.”

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.”

“Then listen and pay close attention, I will speak.” “Yes, reverend,” they replied. Ānanda said this:

“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’

So what are bad principles? What are good principles? What are bad results? And what are good results?

Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities developed to perfection because of right view are good results.

Wrong thought is a bad principle. Right thought is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities developed to perfection because of right freedom are good results.

The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

“Yes, reverend,” said those mendicants, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

“Sir, we went to Ānanda and asked him about this matter. And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”

“Good, good, mendicants! Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

116. With Ajita

Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, we have a spiritual companion called ‘The Philosopher’. He has worked out around five hundred arguments by which followers of other paths will know when they’ve been refuted.”

Then the Buddha said to the mendicants: “Mendicants, do you remember this philosopher’s points?” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak and the mendicants will remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, take a certain person who rebuts and quashes unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’

Another person rebuts and quashes principled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’

Another person rebuts and quashes principled and unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’

Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

So what are bad principles? What are good principles? What are bad results? And what are good results? Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities developed to perfection because of right view are good results.

Wrong thought is a bad principle. Right thought is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities developed to perfection because of right freedom are good results.

‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

117. With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Master Gotama, what is the near shore? And what is the far shore?” “Wrong view is the near shore, brahmin, and right view is the far shore. Wrong thought is the near shore, and right thought is the far shore. Wrong speech is the near shore, and right speech is the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is the near shore, and right livelihood is the far shore. Wrong effort is the near shore, and right effort is the far shore. Wrong mindfulness is the near shore, and right mindfulness is the far shore. Wrong immersion is the near shore, and right immersion is the far shore. Wrong knowledge is the near shore, and right knowledge is the far shore. Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are extinguished in this world.”

118. The Near Shore

“Mendicants, I will teach you the near shore and the far shore. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what, mendicants, is the near shore? What is the far shore? Wrong view is the near shore, and right view is the far shore. … Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are extinguished in this world.”

119. The Ceremony of Descent (1st)

Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.

The Buddha saw him, and said: “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What’s going on today with the brahmin clan?” “Master Gotama, today is the ceremony of descent for the brahmin clan.”

“But how do the brahmins observe the ceremony of descent?” “Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber. That night they rise three times and worship the fire with joined palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with a variety of delicious foods. That’s how the brahmins observe the ceremony of descent.”

“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.” “But Master Gotama, how is the ceremony of descent observed in the training of the noble one? Master Gotama, please teach me this.”

“Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Jāṇussoṇi replied. The Buddha said this:

“It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view.

‘Wrong thought has a bad result in both this life and the next.’ Reflecting like this, they give up wrong thought, they descend from wrong thought.

‘Wrong speech has a bad result in both this life and the next.’ Reflecting like this, they give up wrong speech, they descend from wrong speech.

‘Wrong action has a bad result in both this life and the next.’ Reflecting like this, they give up wrong action, they descend from wrong action.

‘Wrong livelihood has a bad result in both this life and the next.’ Reflecting like this, they give up wrong livelihood, they descend from wrong livelihood.

‘Wrong effort has a bad result in both this life and the next.’ Reflecting like this, they give up wrong effort, they descend from wrong effort.

‘Wrong mindfulness has a bad result in both this life and the next.’ Reflecting like this, they give up wrong mindfulness, they descend from wrong mindfulness.

‘Wrong immersion has a bad result in both this life and the next.’ Reflecting like this, they give up wrong immersion, they descend from wrong immersion.

‘Wrong knowledge has a bad result in both this life and the next.’ Reflecting like this, they give up wrong knowledge, they descend from wrong knowledge.

‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is the ceremony of descent in the training of the noble one.”

“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one. And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the noble one. Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

120. The Ceremony of Descent (2nd)

“Mendicants, I will teach you the noble descent. Listen and pay close attention, I will speak. … And what is the noble descent? It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view. ‘Wrong thought has a bad result …’ … ‘Wrong speech …’ … ‘Wrong action …’ … ‘Wrong livelihood …’ … ‘Wrong effort …’ … ‘Wrong mindfulness …’ … ‘Wrong immersion …’ … ‘Wrong knowledge …’ … ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is called the noble descent.”

121. Forerunner

“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way right view is the forerunner and precursor of skillful qualities. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.”

122. The Ending of Defilements

“Mendicants, these ten things, when developed and cultivated, lead to the ending of defilements. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things, when developed and cultivated, lead to the ending of defilements.”

13. Purified

123. First

“Mendicants, these ten things are not purified and cleansed apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things are not purified and cleansed apart from the Holy One’s training.”

124. Second

“Mendicants, these ten things don’t arise apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise apart from the Holy One’s training.”

125. Third

“Mendicants, these ten things are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.”

126. Fourth

“Mendicants, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

127. Fifth

“Mendicants, these ten things don’t lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

128. Sixth

“Mendicants, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

129. Seventh

“Mendicants, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.”

130. Eighth

“Mendicants, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

131. Ninth

“Mendicants, these ten things when developed and cultivated don’t lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t lead solely to disillusionment, fading away, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

132. Tenth

“Mendicants, there are ten wrong ways. What ten? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are the ten wrong ways.”

133. Eleventh

“Mendicants, there are ten right ways. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten right ways.”

14. Good

134. Good

“Mendicants, I will teach you what is good and what is not good. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what, mendicants, is not good? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not good. And what is good? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called what is good.”

135. The Teaching of the Noble Ones

“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. … And what is not the teaching of the noble ones? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching of the noble ones. And what is the teaching of the noble ones? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching of the noble ones.”

136. Unskillful

“I will teach you the skillful and the unskillful … And what is the unskillful? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the unskillful. And what is the skillful? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the skillful.”

137. Beneficial

“I will teach you the beneficial and the harmful. … And what is the harmful? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the harmful. And what is the beneficial? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the beneficial.”

138. The Teaching

“I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching. And what is the teaching? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching.”

139. Defiled

“I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the defiled principle. And what is the undefiled principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the undefiled principle.”

140. Blameworthy

“I will teach you the blameworthy principle and the blameless principle. … And what is the blameworthy principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the blameworthy principle. And what is the blameless principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the blameless principle.”

141. Mortifying

“I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the mortifying principle. And what is the unmortifying principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the unmortifying principle.”

142. Accumulation

“I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that leads to accumulation. And what is the principle that leads to dispersal? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that leads to dispersal.”

143. With Suffering as Outcome

“I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the principle whose outcome is suffering. And what is the principle whose outcome is happiness? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the principle whose outcome is happiness.”

144. Result in Suffering

“I will teach you the principle that results in suffering and that which results in happiness. … And what principle results in suffering? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that results in suffering. And what principle results in happiness? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that results in happiness.”

15. The Noble Path

145. The Noble Path

“I will teach you the noble path and the ignoble path. … And what is the ignoble path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the ignoble path. And what is the noble path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the noble path.”

146. The Dark Path

“I will teach you the dark path and the bright path. … And what is the dark path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the dark path. And what is the bright path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the bright path.”

147. The True Teaching

“I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the true teaching. And what is the true teaching? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the true teaching.”

148. The Teaching of a Good Person

“Mendicants, I will teach you the principle of a good person and the principle of a bad person. … And what is the principle of a bad person? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the principle of a bad person. And what is the principle of a good person? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the principle of a good person.”

149. Should Be Activated

“I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to activate. And what is the principle to activate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to activate.”

150. Should Be Cultivated

“I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to cultivate. And what is the principle to cultivate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to cultivate.”

151. Should Be Developed

“I will teach you the principle to develop and the principle not to develop. … And what is the principle not to develop? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to develop. And what is the principle to develop? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to develop.”

152. Should Be Made Much Of

“I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to make much of. And what is the principle to make much of? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to make much of.”

153. Should Be Recollected

“I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to recollect. And what is the principle to recollect? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to recollect.”

154. Should Be Realized

“I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to realize. And what is the principle to realize? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to realize.”

16. Persons

155. You Should Associate

“Mendicants, you should not associate with a person who has ten qualities. What ten? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. You should not associate with a person who has these ten qualities.

You should associate with a person who has ten qualities. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. You should associate with a person who has these ten qualities.”

156–166. Frequenting, Etc.

“Mendicants, you should not frequent a person who has ten qualities. … you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not respect … you should respect … you should not revere … you should revere … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom …

makes much bad karma … makes much merit. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A person who has these ten qualities makes much merit.”

17. With Jāṇussoṇī

167. The Brahmin Ceremony of Descent

Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.

The Buddha saw him, and said: “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What’s going on today with the brahmin clan?” “Master Gotama, today is the ceremony of descent for the brahmin clan.”

“But how do the brahmins observe the ceremony of descent?” “Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber. That night they rise three times and worship the fire with joined palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with a variety of delicious foods. That’s how the brahmins observe the ceremony of descent.”

“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.” “But Master Gotama, how is the ceremony of descent observed in the training of the noble one? Master Gotama, please teach me this.”

“Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Jāṇussoṇi replied. The Buddha said this:

“It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

… ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

… ‘Sexual misconduct has a bad result in the present life and in lives to come.’ Reflecting like this, they give up sexual misconduct, they descend from sexual misconduct.

… ‘Lying has a bad result in the present life and in lives to come.’ Reflecting like this, they give up lying, they descend from lying.

… ‘Divisive speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up divisive speech, they descend from divisive speech.

… ‘Harsh speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up harsh speech, they descend from harsh speech.

… ‘Talking nonsense has a bad result in the present life and in lives to come.’ Reflecting like this, they give up talking nonsense, they descend from talking nonsense.

… ‘Covetousness has a bad result in the present life and in lives to come.’ Reflecting like this, they give up covetousness, they descend from covetousness.

… ‘Ill will has a bad result in the present life and in lives to come.’ Reflecting like this, they give up ill will, they descend from ill will.

‘Wrong view has a bad result in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is the ceremony of descent in the training of the noble one.”

“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one. And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the noble one. Excellent, Master Gotama, excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

17. With Jāṇussoṇi

168. The Noble Descent

“Mendicants, I will teach you the noble descent. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what, mendicants, is the noble descent? It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

… ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

… ‘Sexual misconduct has a bad result …’ … they descend from sexual misconduct.

… ‘Lying has a bad result …’ … they descend from lying.

… ‘Divisive speech has a bad result …’ … they descend from divisive speech.

… ‘Harsh speech has a bad result …’ … they descend from harsh speech.

… ‘Talking nonsense has a bad result …’ … they descend from talking nonsense.

… ‘Covetousness has a bad result …’ … they descend from covetousness.

… ‘Ill will has a bad result …’ … they descend from ill will.

… ‘Wrong view has a bad result both in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is called the noble descent.”

169. With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Master Gotama, what is the near shore? And what is the far shore?” “Killing living creatures is the near shore, brahmin, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are extinguished in this world.”

170. The Near Shore

“Mendicants, I will teach you the near shore and the far shore. Listen and pay close attention, I will speak. … And what, mendicants, is the near shore? What is the far shore? Killing living creatures is the near shore, mendicants, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s domain so hard to pass.

Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are extinguished in this world.”

171. Bad Principles (1st)

“Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

And what are bad principles with bad results? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. These are called bad principles with bad results.

And what are good principles with good results? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. These are called good principles with good results.

‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

172. Bad Principles (2nd)

“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.” That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered: “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”

Then those mendicants thought: “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.”

Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

“May Venerable Mahākaccāna please explain this.”

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.”

“Well then, reverends, listen and pay close attention, I will speak.” “Yes, reverend,” they replied. Mahākaccāna said this:

“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’

So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities developed to perfection because of not killing living creatures are good results.

Stealing is a bad principle. Not stealing is a good principle. And the many bad, unskillful qualities produced by stealing are bad results. And the many skillful qualities developed to perfection because of not stealing are good results.

Sexual misconduct is a bad principle. Avoiding sexual misconduct is a good principle. And the many bad, unskillful qualities produced by sexual misconduct are bad results. And the many skillful qualities developed to perfection because of avoiding sexual misconduct are good results.

Lying is a bad principle. Not lying is a good principle. And the many bad, unskillful qualities produced by lying are bad results. And the many skillful qualities developed to perfection because of not lying are good results.

Divisive speech is a bad principle. Avoiding divisive speech is a good principle. And the many bad, unskillful qualities produced by divisive speech are bad results. And the many skillful qualities developed to perfection because of avoiding divisive speech are good results.

Harsh speech is a bad principle. Avoiding harsh speech is a good principle. And the many bad, unskillful qualities produced by harsh speech are bad results. And the many skillful qualities developed to perfection because of avoiding harsh speech are good results.

Talking nonsense is a bad principle. Avoiding talking nonsense is a good principle. And the many bad, unskillful qualities produced by talking nonsense are bad results. And the many skillful qualities developed to perfection because of avoiding talking nonsense are good results.

Covetousness is a bad principle. Contentment is a good principle. And the many bad, unskillful qualities produced by covetousness are bad results. And the many skillful qualities developed to perfection because of contentment are good results.

Ill will is a bad principle. Good will is a good principle. And the many bad, unskillful qualities produced by ill will are bad results. And the many skillful qualities developed to perfection because of good will are good results.

Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities developed to perfection because of right view are good results.

The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

“Sir, we went to Mahākaccāna and asked him about this matter. And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

“Good, good, mendicants! Mahākaccāna is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.”

173. Bad Principles (3rd)

“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities developed to perfection because of not killing living creatures are good results.

Stealing is a bad principle. Not stealing is a good principle. … Sexual misconduct is a bad principle. Avoiding sexual misconduct is a good principle. … Lying is a bad principle. Not lying is a good principle. … Divisive speech is a bad principle. Avoiding divisive speech is a good principle. … Harsh speech is a bad principle. Avoiding harsh speech is a good principle. … Talking nonsense is a bad principle. Avoiding talking nonsense is a good principle. … Covetousness is a bad principle. Contentment is a good principle. … Ill will is a bad principle. Good will is a good principle. …

Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities developed to perfection because of right view are good results.

‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

174. Sources of Deeds

“Mendicants, I say that killing living creatures is threefold: caused by greed, hate, or delusion.

I say that stealing is threefold: caused by greed, hate, or delusion.

I say that sexual misconduct is threefold: caused by greed, hate, or delusion.

I say that lying is threefold: caused by greed, hate, or delusion.

I say that divisive speech is threefold: caused by greed, hate, or delusion.

I say that harsh speech is threefold: caused by greed, hate, or delusion.

I say that talking nonsense is threefold: caused by greed, hate, or delusion.

I say that covetousness is threefold: caused by greed, hate, or delusion.

I say that ill will is threefold: caused by greed, hate, or delusion.

I say that wrong view is threefold: caused by greed, hate, or delusion. And so greed, hate, and delusion are sources and origins for deeds. With the ending of greed, hate, and delusion, the sources of deeds are ended.”

175. The Bypass

“Mendicants, this teaching provides a bypass, it doesn’t lack a bypass. And how does this teaching provide a bypass, not lacking a bypass? Not killing living creatures bypasses killing living creatures. Not stealing bypasses stealing. Avoiding sexual misconduct bypasses sexual misconduct. Not lying bypasses lying. Avoiding divisive speech bypasses divisive speech. Avoiding harsh speech bypasses harsh speech. Avoiding talking nonsense bypasses talking nonsense. Contentment bypasses covetousness. Good will bypasses ill will. Right view bypasses wrong view. That’s how this teaching provides a bypass, it doesn’t lack a bypass.”

176. With Cunda

So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Cunda, whose purity do you believe in?” “Sir, I believe in the purity advocated by the western brahmins draped with moss who carry pitchers, serve the sacred flame, and immerse themselves in water.”

“But Cunda, what kind of purity do these western brahmins advocate?” “The western brahmins encourage their disciples like this: ‘Please, good people, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with joined palms. If you don’t revere the sun with joined palms, immerse yourself in water three times, including the evening.’ The western brahmins advocate this kind of purity.”

“The purity advocated by the western brahmins is quite different from that in the training of the noble one.” “But what, Master Gotama, is purity in the training of the noble one? Master Gotama, please teach me this.”

“Well then, brahmin, listen and pay close attention, I will speak.” “Yes, sir,” Cunda replied. The Buddha said this:

“Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is impurity threefold by way of body? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

They commit sexual misconduct. They have sexual relations with women who have their mother, father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

This is the threefold impurity by way of body.

And how is impurity fourfold by way of speech? It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is the fourfold impurity by way of speech.

And how is impurity threefold by way of mind? It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the threefold impurity by way of mind.

These are the ten ways of doing unskillful deeds. When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.

Whether or not you stroke fresh cow dung, you’re still impure.

Whether or not you stroke green grass, you’re still impure.

Whether or not you serve the sacred flame, you’re still impure.

Whether or not you revere the sun with joined palms, you’re still impure.

Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure.

It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.

Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is purity threefold by way of body? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

This is the threefold purity by way of body.

And how is purity fourfold by way of speech? It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

This is the fourfold purity by way of speech.

And how is purity threefold by way of mind? It’s when a certain person is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

This is the threefold purity by way of mind.

These are the ten ways of doing skillful deeds. When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.

Whether or not you stroke fresh cow dung, you’re still pure.

Whether or not you stroke green grass, you’re still pure.

Whether or not you serve the sacred flame, you’re still pure.

Whether or not you revere the sun with joined palms, you’re still pure.

Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure.

It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”

When he said this, Cunda the smith said to the Buddha: “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

177. With Jāṇussoṇi

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and family. May they partake of this gift.’ But does this gift really aid departed relatives and family? Do they actually partake of it?” “It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

“Then, Master Gotama, what are the right and wrong conditions?” “Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?” “Other departed relatives reborn there will partake of that gift.”

“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?” “It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

“Does Master Gotama propose this even when the conditions are wrong?” “I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

“It’s incredible, Master Gotama, it’s amazing, Just this much is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.” “That’s so true, brahmin. It’s never fruitless for the donor.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

18. Good

178. Good

“Mendicants, I will teach you what is good and what is not good. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what, mendicants, is not good? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. This is called what is not good.

And what is good? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. This is called what is good.”

179. The Teaching of the Noble Ones

“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. Listen and pay close attention, I will speak. … And what is not the teaching of the noble ones? Killing living creatures … wrong view. This is called what is not the teaching of the noble ones.

And what is the teaching of the noble ones? Not killing living creatures … right view. This is called the teaching of the noble ones.”

180. Skillful

“I will teach you the skillful and the unskillful … And what is the unskillful? Killing living creatures … wrong view. This is called the unskillful.

And what is the skillful? Not killing living creatures … right view. This is called the skillful.”

181. Beneficial

“I will teach you the beneficial and the harmful. … And what is the harmful? Killing living creatures … wrong view. This is called the harmful.

And what is the beneficial? Not killing living creatures … right view. This is called the beneficial.”

182. The Teaching

“I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Killing living creatures … wrong view. This is called what is not the teaching.

And what is the teaching? Not killing living creatures … right view. This is called the teaching.”

183. Defiled

“I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Killing living creatures … wrong view. This is called the defiled principle.

And what is the undefiled principle? Not killing living creatures … right view. This is called the undefiled principle.”

184. Blameworthy

“I will teach you the blameworthy principle and the blameless. … And what is the blameworthy principle? Killing living creatures … wrong view. This is called the blameworthy principle.

And what is the blameless principle? Not killing living creatures … right view. This is called the blameless principle.”

185. Mortifying

“I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Killing living creatures … wrong view. This is called the mortifying principle.

And what is the unmortifying principle? Not killing living creatures … right view. This is called the unmortifying principle.”

186. Leading to Accumulation

“I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Killing living creatures … wrong view. This is called the principle that leads to accumulation.

And what is the principle that leads to dispersal? Not killing living creatures … right view. This is called the principle that leads to dispersal.”

187. With Suffering as Outcome

“I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Killing living creatures … wrong view. This is the principle whose outcome is suffering.

And what is the principle whose outcome is happiness? Not killing living creatures … right view. This is the principle whose outcome is happiness.”

188. Result

“I will teach you the principle that results in suffering and that which results in happiness. … And what is the principle that results in suffering? Killing living creatures … wrong view. This is called the principle that results in suffering.

And what is the principle that results in happiness? Not killing living creatures … right view. This is called the principle that results in happiness.”

19. The Noble Path

189. The Noble Path

“I will teach you the noble path and the ignoble path. … And what is the ignoble path? Killing living creatures … wrong view. This is called the ignoble path.

And what is the noble path? Not killing living creatures … right view. This is called the noble path.”

190. The Dark Path

“I will teach you the dark path and the bright path. … And what is the dark path? Killing living creatures … wrong view. This is called the dark path.

And what is the bright path? Not killing living creatures … right view. This is called the bright path.”

191. The True Teaching

“I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Killing living creatures … wrong view. This is called what is not the true teaching.

And what is the true teaching? Not killing living creatures … right view. This is called the true teaching.”

192. The Teaching of a Good Person

“Mendicants, I will teach you the principle of a good person and the principle of a bad person. And what is the principle of a bad person? Killing living creatures … wrong view. This is the principle of a bad person.

And what is the principle of a good person? Not killing living creatures … right view. This is the principle of a good person.”

193. Principles That Should Be Activated

“I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Killing living creatures … wrong view. This is called the principle not to activate.

And what is the principle to activate? Not killing living creatures … right view. This is called the principle to activate.”

194. Principles That Should Be Cultivated

“I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Killing living creatures … wrong view. This is called the principle not to cultivate.

And what is the principle to cultivate? Not killing living creatures … right view. This is called the principle to cultivate.”

195. Principles That Should Be Developed

“I will teach you the principle to develop and the principle not to develop. … Listen and pay close attention, I will speak. And what is the principle not to develop? Killing living creatures … wrong view. This is called the principle not to develop.

And what is the principle to develop? Not killing living creatures … right view. This is called the principle to develop.”

196. Principles That Should Be Made Much Of

“I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Killing living creatures … wrong view. This is called the principle not to make much of.

And what is the principle to make much of? Not killing living creatures … right view. This is called the principle to make much of.”

197. Should Be Recollected

“I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Killing living creatures … wrong view. This is called the principle not to recollect.

And what is the principle to recollect? Not killing living creatures … right view. This is called the principle to recollect.”

198. Should Be Realized

“I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Killing living creatures … wrong view. This is called the principle not to realize.

And what is the principle to realize? Not killing living creatures … right view. This is called the principle to realize.”

20. Another Chapter on Persons

199–210. Should Not Associate, Etc.

“Mendicants, you should not associate with a person who has ten qualities. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. You should not associate with a person who has these ten qualities.

You should associate with a person who has ten qualities. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. You should associate with a person who has these ten qualities.”

“Mendicants, you should not frequent a person who has ten qualities. you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not revere … you should revere … you should not defer to … you should defer to … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom …

A person who has these ten qualities makes much bad karma. … makes much merit. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. A person who has these ten qualities makes much merit.”

21. The Body Born of Deeds

211. Heaven and Hell (1st)

“Someone with ten qualities is cast down to hell. What ten? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

They commit sexual misconduct. They have sexual relations with women who have their mother, father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ Someone with these ten qualities is cast down to hell.

Someone with ten qualities is raised up to heaven. What ten? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

They give up sexual misconduct. They don’t have sex with women who have their mother, father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

Someone with these ten qualities is raised up to heaven.”

212. Heaven and Hell (2nd)

“Someone with ten qualities is cast down to hell. What ten? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

They steal. … They commit sexual misconduct. … They lie. … They speak divisively. … They speak harshly. … They indulge in talking nonsense. … They’re covetous. … They have cruel intentions. … They have wrong view. … Someone with these ten qualities is cast down to hell.

Someone with ten qualities is raised up to heaven. What ten? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

They give up stealing. … They give up sexual misconduct. … They give up lying. … They give up divisive speech. … They give up harsh speech. … They give up talking nonsense. … They’re content. … They’re kind hearted. … They have right view. … Someone with these ten qualities is raised up to heaven.”

213. A Female

“A female with ten qualities is cast down to hell. What ten? She kills living creatures. … She steals. … She commits sexual misconduct. … She lies. … She speaks divisively. … She speaks harshly. … She indulges in talking nonsense. … She’s covetous. … She has cruel intentions. … She has wrong view. … A female with these ten qualities is cast down to hell.

A female with ten qualities is raised up to heaven. What ten? She doesn’t kill living creatures. … She doesn’t steal. … She doesn’t commit sexual misconduct. … She doesn’t lie. … She doesn’t speak divisively. … She doesn’t speak harshly. … She doesn’t indulge in talking nonsense. … She’s content. … She’s kind hearted. … She has right view. … A female with these ten qualities is raised up to heaven.”

214. A Laywoman

“A laywoman with ten qualities is cast down to hell. What ten? She kills living creatures. … She has wrong view. … A laywoman with these ten qualities is cast down to hell.

A laywoman with ten qualities is raised up to heaven. What ten? She doesn’t kill living creatures. … She has right view. … A laywoman with these ten qualities is raised up to heaven.”

215. Assured

“A laywoman living at home with these ten qualities is not self-assured. What ten? She kills living creatures. … She has wrong view. … A laywoman living at home with these ten qualities is not self-assured.

A laywoman living at home with these ten qualities is self-assured. What ten? She doesn’t kill living creatures. … She has right view. … A laywoman living at home with these ten qualities is self-assured.”

216. Creepy Creatures

“Mendicants, I will teach you an exposition of the teaching on creepy creatures. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“What is the exposition of the teaching on creepy creatures? Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.

Take a certain person who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked.

Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds.

Take someone else who steals … commits sexual misconduct … lies … speaks divisively … speaks harshly … indulges in talking nonsense … is covetous … has cruel intentions … has wrong view … They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked.

Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds. Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.

Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.

Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds.

Take someone else who gives up stealing … sexual misconduct … lying … divisive speech … harsh speech … talking nonsense … They’re content … kind hearted … they have right view … They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.

Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds.

Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. This is the exposition of the teaching on creepy creatures.”

217. Intentional (1st)

“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.

Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

And what are the three kinds of corruption and failure of bodily action? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

They commit sexual misconduct. They have sex with women who have their mother, father, brother, sister, relatives, or clan as guardian. They have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

These are the three kinds of corruption and failure of bodily action.

And what are the four kinds of corruption and failure of verbal action? It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

These are the four kinds of corruption and failure of verbal action.

And what are the three kinds of corruption and failure of mental action? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

These are the three kinds of corruption and failure of mental action.

When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

It’s like throwing loaded dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.

Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

And what are the three kinds of successful bodily action? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

They give up sexual misconduct. They don’t have sex with women who have their mother, father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

These are the three kinds of successful bodily action.

And what are the four kinds of successful verbal action? It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

These are the four kinds of successful verbal action.

And what are the three kinds of successful mental action? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

These are the three kinds of successful mental action.

When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

It’s like throwing loaded dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.”

218. Intentional (2nd)

“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.

Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

And what are the three kinds of corruption and failure of bodily action? … These are the three kinds of corruption and failure of bodily action.

And what are the four kinds of corruption and failure of verbal action? … These are the four kinds of corruption and failure of verbal action.

And what are the three kinds of corruption and failure of mental action? … These are the three kinds of corruption and failure of mental action.

When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.

Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

And what are the three kinds of successful bodily action? … These are the three kinds of successful bodily action.

And what are the four kinds of successful verbal action? … These are the four kinds of successful verbal action.

And what are the three kinds of successful mental action? … These are the three kinds of successful mental action.

When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”

219. The Body Born of Deeds

“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’

What do you think, mendicants? Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?” “No, sir.”

“Not doing any bad deed, would they still experience any suffering?” “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

“This heart’s release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.

They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’

What do you think, mendicants? Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?” “No, sir.”

“Not doing any bad deed, would they still experience any suffering?” “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

“This heart’s release by equanimity should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.”

220. Unprincipled Conduct

Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” “Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” “Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“I don’t understand the detailed meaning of what Master Gotama has said in brief. Please, Master Gotama, teach me this matter so I can understand the detailed meaning.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes, sir,” the brahmin replied. The Buddha said this:

“Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is unprincipled and immoral conduct threefold by way of body? … That’s how unprincipled and immoral conduct is threefold by way of body.

And how is unprincipled and immoral conduct fourfold by way of speech? … That’s how unprincipled and immoral conduct is fourfold by way of speech.

And how is unprincipled and immoral conduct threefold by way of mind? … That’s how unprincipled and immoral conduct is threefold by way of mind. That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is principled and moral conduct threefold by way of body? … That’s how principled and moral conduct is threefold by way of body.

And how is principled and moral conduct fourfold by way of speech? … That’s how principled and moral conduct is fourfold by way of speech.

And how is principled and moral conduct threefold by way of mind? … That’s how principled and moral conduct is threefold by way of mind. That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

22. Similarity

221.

“Someone with ten qualities is cast down to hell. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Someone with these ten qualities is cast down to hell.

Someone with ten qualities is raised up to heaven. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. Someone with these ten qualities is raised up to heaven.”

222.

“Someone with twenty qualities is cast down to hell. What twenty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. Someone with these twenty qualities is cast down to hell.

Someone with twenty qualities is raised up to heaven. What twenty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. Someone with these twenty qualities is raised up to heaven.”

223.

“Someone with thirty qualities is cast down to hell. What thirty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is cast down to hell.

Someone with thirty qualities is raised up to heaven. What thirty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is raised up to heaven.”

224.

“Someone with forty qualities is cast down to hell. What forty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is cast down to hell.

Someone with forty qualities is raised up to heaven. What forty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is raised up to heaven.”

225–228.

“Someone with ten qualities keeps themselves broken and damaged … keeps themselves healthy and whole … twenty … thirty … forty …”

()

23. Abbreviated Texts Beginning With Greed

237.

“For insight into greed, ten things should be developed. What ten? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. For insight into greed, these ten things should be developed.”

238.

“For insight into greed, ten things should be developed. What ten? The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. For insight into greed, these ten things should be developed.”

239.

“For insight into greed, ten things should be developed. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. For insight into greed, these ten things should be developed.”

Numbered Discourses 11

1. Dependence

1. What’s the Purpose?

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what’s the purpose and benefit of skillful ethics?” “Ānanda, having no regrets is the purpose and benefit of skillful ethics.”

“But what’s the purpose and benefit of having no regrets?” “Joy is the purpose and benefit of having no regrets.”

“But what’s the purpose and benefit of joy?” “Rapture …”

“But what’s the purpose and benefit of rapture?” “Tranquility …”

“But what’s the purpose and benefit of tranquility?” “Bliss …”

“But what’s the purpose and benefit of bliss?” “Immersion …”

“But what’s the purpose and benefit of immersion?” “Truly knowing and seeing …”

“But what’s the purpose and benefit of truly knowing and seeing?” “Disillusionment …”

“But what’s the purpose and benefit of disillusionment?” “Dispassion …”

“But what’s the purpose and benefit of dispassion?” “Knowledge and vision of freedom is the purpose and benefit of dispassion.

So, Ānanda, the purpose and benefit of skillful ethics is not having regrets. Joy is the purpose and benefit of not having regrets. Rapture is the purpose and benefit of joy. Tranquility is the purpose and benefit of rapture. Bliss is the purpose and benefit of tranquility. Immersion is the purpose and benefit of bliss. Truly knowing and seeing is the purpose and benefit of immersion. Disillusionment is the purpose and benefit of truly knowing and seeing. Dispassion is the purpose and benefit of disillusionment. And knowledge and vision of freedom is the purpose and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

2. Making a Wish

“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets.

When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets.

When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful.

When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture.

When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil.

When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to become immersed in samādhi when you feel bliss.

When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi.

When you truly know and see you need not make a wish: ‘May I become disillusioned!’ It’s only natural to become disillusioned when you truly know and see.

When you’re disillusioned you need not make a wish: ‘May I become dispassionate!’ It’s only natural to become dispassionate when you’re disillusioned.

When you’re dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.

And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

3. Vital Conditions (1st)

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

4. Vital Conditions (2nd)

There Venerable Sāriputta addressed the mendicants … “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” …

5. Vital Conditions (3rd)

There Venerable Ānanda addressed the mendicants … “An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are no regrets, one who has no regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

6. Disasters

“Mendicants, any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.

What eleven? They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities. Or they live the spiritual life dissatisfied. Or they commit a corrupt offence. Or they reject the training and return to a lesser life. Or they contract a severe illness. Or they go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.

Any mendicant who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.

What eleven? They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities. Or they live the spiritual life dissatisfied. Or they commit one of the corrupt offences. Or they reject the training and return to a lesser life. Or they contract a severe illness. Or they go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”

7. Percipient

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.” “It could be, Reverend Ānanda.”

“But how could this be?”

“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

“It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Just now I went to the Buddha and asked him about this matter. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”

8. Awareness

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t be aware of earth in earth, water in water, fire in fire, or air in air. And they wouldn’t be aware of the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t be aware of this world in this world, or the other world in the other world. And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind. Yet they would be aware?”

“It could be, Ānanda.”

“But how could this be?”

“Ānanda, it’s when a mendicant is aware: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. … And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind. Yet they would be aware.”

9. With Sandha

At one time the Buddha was staying at Nādika in the brick house. Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Sandha, meditate like a thoroughbred, not like a wild colt. And how does a wild colt meditate? A wild colt tied up by the feeding trough meditates: ‘Fodder, fodder!’ Why is that? Because it doesn’t occur to the wild colt tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they just meditate: ‘Fodder, fodder!’ In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Their heart is overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … Harboring doubt within they meditate and concentrate and contemplate and ruminate. They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind. That’s how a wild colt meditates.

And how does a thoroughbred meditate? A fine thoroughbred tied up by the feeding trough doesn’t meditate: ‘Fodder, fodder!’ Why is that? Because it occurs to the fine thoroughbred tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they don’t meditate: ‘Fodder, fodder!’ For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune. In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. Their heart is not overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind. Yet they do meditate. When a fine thoroughbred meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:

‘Homage to you, O thoroughbred person!
Homage to you, O highest of persons!
We don’t understand
what you meditate dependent on.’”

When he said this, Venerable Sandha asked the Buddha: “But sir, how does that fine thoroughbred meditate?”

“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, cognized, attained, sought, or explored by the mind has vanished. That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind. Yet they do meditate. When a fine thoroughbred person meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:

‘Homage to you, O thoroughbred person!
Homage to you, O highest of persons!
We don’t understand
what you meditate dependent on.’”

10. At the Peacocks’ Feeding Ground

At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? Right view, right knowledge, and right freedom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

A mendicant who has two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What two? Knowledge and conduct. A mendicant with these two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. Brahmā Sanaṅkumāra also spoke this verse:

‘The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.’

Now, that verse spoken by Brahmā Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it. I also say:

‘The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
Is best of gods and humans.’”

2. Recollection

11. With Mahānāma (1st)

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Mahānāma the Sakyan heard about this.

He went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?”

“Good, good, Mahānāma! It’s appropriate that respectable people such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these five things, go on to develop six further things. Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Buddha.

Furthermore, you should recollect the teaching: The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the teaching.

Furthermore, you should recollect the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of greeting with joined palms. It is a supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Saṅgha.

Furthermore, a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of their ethical conduct.

Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of generosity.

Furthermore, you should recollect the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the deities.”

12. With Mahānāma (2nd)

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time Mahānāma the Sakyan had recently recovered from an illness. At that time several mendicants were making a robe for the Buddha …

Mahānāma the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard this: several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?”

“Good, good, Mahānāma! It’s appropriate that respectable people such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these five things, go on to develop six further things.

Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.

Furthermore, you should recollect the teaching … the Saṅgha … your own ethical conduct … your own generosity … the deities … When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. You should develop this recollection of the deities while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.”

13. With Nandiya

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha wanted to commence the rainy season residence at Sāvatthī.

Nandiya the Sakyan heard about this, and thought: “Why don’t I also commence the rains residence at Sāvatthī. There I can engage in work and from time to time get to see the Buddha.”

So the Buddha commenced the rains residence in Sāvatthī, and so did Nandiya. There he engaged in work and from time to time got to see the Buddha. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

Nandiya the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?”

“Good, good Nandiya! It’s appropriate that respectable people such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The ethical succeed, not the unethical. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these six things, go on to develop five further things.

Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ In this way you should establish mindfulness internally based on the Realized One.

Furthermore, you should recollect the teaching: ‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ In this way you should establish mindfulness internally based on the teaching.

Furthermore, you should recollect your good friends: ‘I’m fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.’ In this way you should establish mindfulness internally based on good friends.

Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ In this way you should establish mindfulness internally based on generosity.

Furthermore, you should recollect the deities: ‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’ A permanently freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement. In this way you should establish mindfulness internally based on the deities.

A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it’s burned. In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.”

14. With Subhūti

And then Venerable Subhūti together with the mendicant Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Subhūti, what is the name of this mendicant?” “Sir, the name of this mendicant is Saddha. He is the son of the layman Saddha, and has gone forth out of faith from the lay life to homelessness.”

“Well, I hope this mendicant Saddha exhibits the outcomes of faith.” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha to speak on the outcomes of faith. Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.”

“Well then, Subhūti, listen and pay close attention, I will speak.” “Yes, sir,” Subhūti replied. The Buddha said this:

“Firstly, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. When a mendicant is ethical, this is an outcome of faith.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. When a mendicant is learned, this is an outcome of faith.

Furthermore, a mendicant has good friends, companions, and associates. When a mendicant has good friends, this is an outcome of faith.

Furthermore, a mendicant is easy to correct, having qualities that make them easy to correct. They’re patient, and take instruction respectfully. When a mendicant is easy to correct, this is an outcome of faith.

Furthermore, a mendicant is skilled and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. When a mendicant is skilled and tireless in a diverse spectrum of duties, this is an outcome of faith.

Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. When a mendicant loves the teachings, this is an outcome of faith.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, firmly applied, not slacking off when it comes to developing skillful qualities. When a mendicant is energetic, this is an outcome of faith.

Furthermore, a mendicant gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. When a mendicant gets the four absorptions, this is an outcome of faith.

Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. When a mendicant recollects many kinds of past lives, this is an outcome of faith.

Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. When a mendicant has clairvoyance that is purified and superhuman, this is an outcome of faith.

Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. When a mendicant has ended the defilements, this is an outcome of faith.”

When he said this, Venerable Subhūti said to the Buddha: “Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.

This mendicant is ethical …

This mendicant is learned …

This mendicant has good friends …

This mendicant is easy to correct …

This mendicant is skilled and tireless in a diverse spectrum of duties …

This mendicant loves the teachings …

This mendicant is energetic …

This mendicant gets the four absorptions …

This mendicant recollects their many kinds of past lives …

This mendicant has clairvoyance that is purified and surpasses the human …

This mendicant has ended the defilements … The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”

“Good, good, Subhūti! So, Subhūti, you should live together with this mendicant Saddha. And when you want to see the Realized One, you should come together with him.”

15. The Benefits of Love

“Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.

What eleven? You sleep well. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm. You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”

16. The Man From The City Of Aṭṭhaka

At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva. Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business.

He went to the Chicken Monastery, approached a certain mendicant, and said to him: “Sir, where is Venerable Ānanda now staying? For I want to see him.” “Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”

Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda: “Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?” “There is, householder.”

“And what is that one thing?” “Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Then they reflect: ‘Even this first absorption is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. Then they reflect: ‘Even this fourth absorption is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Then they reflect: ‘Even this heart’s release by love is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One …

Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Then they reflect: ‘Even this heart’s release by equanimity is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One …

Furthermore, mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Then they reflect: ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One …

Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Then they reflect: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they reach the supreme sanctuary.”

When he said this, the householder Dasama said to Venerable Ānanda: “Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless. Sir, those who follow other paths seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?”

The householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods. He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.

17. The Cowherd

“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. What eleven? It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle.

In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. What eleven? It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

And how does a mendicant not know form? It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements. That’s how a mendicant doesn’t know form.

And how is a mendicant not skilled in characteristics? It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant isn’t skilled in characteristics.

And how does a mendicant not pick out flies’ eggs? It’s when a mendicant tolerates a sensual, malicious, or cruel thought that’s arisen. They don’t give it up, get rid of it, eliminate it, and exterminate it. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and exterminate them. That’s how a mendicant doesn’t pick out flies’ eggs.

And how does a mendicant not dress wounds? When a mendicant sees a sight with their eyes, they get caught up in the features and details. Since the faculty of sight is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they get caught up in the features and details. Since the faculty of the mind is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. That’s how a mendicant doesn’t dress wounds.

And how does a mendicant not smoke out pests? It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. That’s how a mendicant doesn’t smoke out pests.

And how does a mendicant not know the ford? It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the Vinaya, and the outlines—and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant doesn’t know the ford.

And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no joy in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction.

And how does a mendicant not know the trail? It’s when a mendicant doesn’t truly understand the noble eightfold path. That’s how a mendicant doesn’t know the trail.

And how is a mendicant not skilled in pastures? It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. That’s how a mendicant is not skilled in pastures.

And how does a mendicant milk dry? It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting. That’s how a mendicant milks dry.

And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.

A cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows when they’re satisfied, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can maintain and expand a herd of cattle.

In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. What eleven? It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

And how does a mendicant know form? It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements. That’s how a mendicant knows form.

And how is a mendicant skilled in characteristics? It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant is skilled in characteristics.

And how does a mendicant pick out flies’ eggs? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them. That’s how a mendicant picks out flies’ eggs.

And how does a mendicant dress wounds? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant dresses wounds.

And how does a mendicant smoke out pests? It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. That’s how a mendicant smokes out pests.

And how does a mendicant know the ford? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the Vinaya, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant knows the ford.

And how does a mendicant know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds joy in the meaning and the teaching, and finds joy connected with the teaching. That’s how a mendicant knows satisfaction.

And how does a mendicant know the trail? It’s when a mendicant truly understands the noble eightfold path. That’s how a mendicant knows the trail.

And how is a mendicant skilled in pastures? It’s when a mendicant truly understands the four kinds of mindfulness meditation. That’s how a mendicant is skilled in pastures.

And how does a mendicant not milk dry? It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And that mendicant knows moderation in accepting. That’s how a mendicant doesn’t milk dry.

And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

A mendicant with these eleven qualities can achieve growth, improvement, or maturity in this teaching and training.”

18. Immersion (1st)

And then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

“It could be, mendicants.”

“But how could this be?”

“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

19. Immersion (2nd)

There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“A mendicant could gain such a state of immersion.”

“But how could this be?”

“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

20. Immersion (3rd)

And then several mendicants went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him:

“Could it be, reverend, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.” “It could be, reverends.”

“But how could this be?”

“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

21. Immersion (4th)

There Sāriputta addressed the mendicants: “Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Then listen and pay close attention, I will speak.” “Yes, friend,” they replied. Sāriputta said this:

“A mendicant could gain such a state of immersion.”

“But how could this be?”

“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

… .

… .

… .

… .

… .

… .

… .

… .

… .

… .

.